بَابٌ حُرْمَةِ مَكَة: Statement on the Sanctity of Makkah
الْحَدِيثُ الْأَوَّلُ: [ ص: 443] On the authority of {Abu Shuraih – Khuwailid bin Amr – Al-Khuza’i Al-Adawi, may Allah be pleased with him: that he said to Amr bin Saeed bin Al-Aas – while he was sending troops to Makkah – “Permit me, O Amir, to narrate to you a statement that the Messenger of Allah, peace be upon him, made the morning after the day of the conquest. My ears heard it, my heart retained it, and my eyes saw it when he spoke it: He praised Allah and glorified Him. Then he said: Indeed, Allah the Exalted has made Makkah sacred, and it was not made sacred by the people. So it is not permissible for a person who believes in Allah and the Last Day to shed blood there, nor to cut down a tree there. If anyone permits himself to fight because of the Messenger of Allah, peace be upon him, then say: Indeed, Allah has permitted His Messenger, but He has not permitted you. And indeed, I was permitted for an hour during the day. And its sanctity has returned today as it was yesterday. Let the one who is present convey this to the absent.” It was said to Abu Shuraih: What did he say to you? He said: “I know this better than you, O Abu Shuraih. Indeed, the sanctuary does not protect a sinner, nor one fleeing with blood, nor one fleeing with treachery.}
Our master Abu Shuraih Khuwailid bin Amr Al-Khuza’i, may Allah be pleased with him, narrated that he said to (the governor of Madinah) Amr bin Saeed bin Al-Aas, who was sending armies to Makkah to fight Sayyiduna Ibn Zubair, may Allah be pleased with him: O Amir, allow me to tell you the command of the Messenger of Allah, peace be upon him, which he said on the morning of the conquest of Makkah. My ears heard it, my heart memorized it, and my eyes saw it when he spoke it: The Prophet, peace be upon him, praised Allah and glorified Him, then said: Indeed, Allah the Exalted has made Makkah sacred, and it was not made sacred by the people. Therefore, it is not permissible for any person who believes in Allah and the Last Day to shed blood there or to cut down any tree there. If anyone considers fighting permissible because of the Messenger of Allah, peace be upon him, then say: Allah permitted His Messenger, but He did not permit you. And I was permitted only for an hour during the day. And its sanctity has returned today as it was yesterday. So the one present should inform the absent. Abu Shuraih was asked what Amr bin Saeed replied. He said: He replied, “O Abu Shuraih! I know this better than you. Indeed, the sanctuary does not protect a disobedient person, nor one fleeing with blood, nor one fleeing with treachery.”
Explanation of Vocabulary:
أمس: Previous day, former day
فارا: One who flees, runs away / singular masculine, active participle, form Daraba Yadribu
الخَرَبَة: Has multiple meanings such as treachery, theft, slander, etc.
Explanation of the Hadith:
Hafiz Ibn Hajar, may Allah have mercy on him, writes in the explanation of this hadith that “the hour” refers to the day of the conquest of Makkah.
Musnad Ahmad also mentions the timing, stating that this hour was from sunrise until Asr.
Amr bin Saeed bin Al-Aas was the governor of Madinah on behalf of Yazid and considered Sayyiduna Ibn Zubair, may Allah be pleased with him, a rebel, and on this basis, he justified sending troops to Makkah, although this view was completely wrong.
Narrator of the Hadith:
Abu Shuraih, may Allah be pleased with him, was a well-known companion from the tribe of Banu Khuza’ah. He embraced Islam before the conquest of Makkah. He narrated hadiths from the Prophet, peace be upon him, and passed away in Madinah in 68 AH.
الْحَدِيثُ الثَّانِي: عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – يَوْمَ فَتْحِ مَكَّةَ – { لَا هِجْرَةَ ، وَلَكِنْ جِهَادٌ وَنِيَّةٌ . وَإِذَا اُسْتُنْفِرْتُمْ فَانْفِرُوا ، وَقَالَ: يَوْمَ فَتْحِ مَكَّةَ : إنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللَّهُ يَوْمَ خَلَقَ اللَّهُ السَّمَوَاتِ وَالْأَرْضَ . فَهُوَ حَرَامٌ بِحُرْمَةِ اللَّهِ إلَى يَوْمِ الْقِيَامَةِ . وَإِنَّهُ لَمْ يَحِلَّ الْقِتَالُ فِيهِ لِأَحَدٍ قَبْلِي ، وَلَمْ يَحِلَّ لِي إلَّا سَاعَةً مِنْ نَهَارٍ فَهُوَ حَرَامٌ بِحُرْمَةِ اللَّهِ إلَى يَوْمِ الْقِيَامَةِ . لَا يُعْضَدُ شَوْكُهُ ، وَلَا يُنَفَّرُ صَيْدُهُ ، وَلَا يَلْتَقِطُ لُقْطَتَهُ إلَّا مَنْ عَرَّفَهَا . وَلَا يُخْتَلَى خَلَاهُ . فَقَالَ الْعَبَّاسُ : يَا رَسُولَ اللَّهِ ، إلَّا الْإِذْخِرَ . فَإِنَّهُ لِقَيْنِهِمْ وَبُيُوتِهِمْ . فَقَالَ: إلَّا الْإِذْخِرَ } .
Abdullah bin Abbas, may Allah be pleased with both of them, narrates that the Messenger of Allah, peace be upon him, said: After the conquest of Makkah, there is no migration, but jihad and the intention of migration remain. When you are asked to go out, then go out for jihad. On the day of the conquest of Makkah, he said: Indeed, Allah made this city sacred on the same day He created the heavens and the earth. Therefore, it remains sacred from the time Allah declared it sacred until the Day of Judgment. It was not permissible for anyone before me to fight in it, nor is it permissible for me except for one hour during the day. It will remain sacred from the time Allah made it sacred until the Day of Judgment. Neither its leaves should be cut, nor its game hunted or driven away, nor should its fallen fruits be picked up except by one who recognizes it, nor should its green grass be cut. Abbas, may Allah be pleased with him, said: O Messenger of Allah! Except for the Azkhar herb? Which is useful for blacksmiths and households (i.e., allow it). He, peace be upon him, said: Except for the Azkhar herb.
Explanation of Vocabulary:
إذَا اسْتُفِرتُم: When you are asked to go out for fighting in the cause of Allah. Masculine plural present, passive past tense, form Istif’al.
لَا يُعْضَدُ شَوكه: Refers to both leaves and thorns of the tree.
لَا يُعْضَدُ: Singular masculine third person past negative passive, form Nasara Yansur
لَا يُنَفِّرُ صَيْدُه: Meaning neither the game should be driven away from its place nor frightened.
لَا يُنَفّرُ: Singular masculine third person past negative passive, form Taf’il.
لَا يُخْتَلَى خَلَاهُ: Al-Khala means grass and Ikhtila means cutting it.
لا يختلى Singular masculine third person past negative passive, form Ift’ilal.
الإذخر: This is a very fragrant herb.
لقينهم: Meaning blacksmiths use it to kindle fire.
Explanation of the Hadith:
Hafiz Ibn Hajar, may Allah have mercy on him, quoted Imam Khattabi, may Allah have mercy on him, who said that in the early period of Islam, migration was obligatory for those who accepted Islam because the number of Muslims was small and they could not defend themselves. Then when Allah granted the conquest of Makkah and people started entering Islam in large numbers, the obligation of migration to Madinah was lifted, but the obligation of jihad remained.
However, it is not correct to generalize this ruling because wherever Muslims are under the oppression of disbelief, the command of migration remains and will remain until the Day of Judgment. They can migrate from lands of disbelief to Islamic countries to save their lives and religion.
بَابُ مَا يَجُوزُ فَتْله: Description of animals that are permissible to kill in the sanctuary.
الْحَدِيثُ الْأَوَّلُ: عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا: أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ { خَمْسٌ مِنْ الدَّوَابِّ كُلُّهُنَّ فَاسِقٌ ، يُقْتَلْنَ فِي الْحَرَمِ : الْغُرَابُ ، وَالْحِدَأَةُ ، وَالْعَقْرَبُ ، وَالْفَأْرَةُ ، وَالْكَلْبُ الْعَقُورُ } وَلِمُسْلِمٍ { يُقْتَلُ خَمْسٌ فَوَاسِقُ فِي الْحِلِّ وَالْحَرَمِ }
Sayyida Aisha, may Allah be pleased with her, narrates that the Messenger of Allah, peace be upon him, said: Five animals are all corrupt and will be killed even in the sanctuary: the crow, the kite, the scorpion, the rat, and the rabid dog.
It is in Muslim: Five corrupt animals are killed inside and outside the sanctuary.
Explanation of Vocabulary:
فاسق: Here “Fasiq” means one who causes harm and injury. Singular masculine, active participle, form Nasara Yansur.
الْكَلْبُ الْعَقُورُ: Rabid, poisonous, causing fear, biting people.
الْعَفُورُ: Adjective, form Daraba Yadribu. Explanation of the Hadith: These animals are called corrupt because they cause more harm, damage, and destruction than other animals.
The word “Ghurab” (crow) comes from “Gharb” meaning being far from homeland. It is called crow because when Prophet Nuh, peace be upon him, sent it during the flood to seek news, it was lost because it had left its homeland.
The crow mentioned in the hadith is الغراب الأبقع, meaning the spotted type of crow.
The kite is also called corrupt because of the harm it causes. Sayyiduna Sa’d bin Abi Waqqas, may Allah be pleased with him, was standing holding meat when suddenly a kite swooped and snatched the meat from him, and while eating, a bone got stuck in its throat and it died.
Regarding the scorpion, Sayyida Aisha, may Allah be pleased with her, narrates that the Prophet, peace be upon him, was stung by a scorpion during prayer. When he finished, he said: لَعَنَ اللحُ الْعَقْرَبَ ، مَا تَدَعُ مُصَلِّيَا وَلَا غَيْرَهُ، أَقْتُلُوهَا فِي الْحِلَّ وَالْحَرَمِ “May Allah curse the scorpion because it neither spares the worshipper nor anyone else. Kill it inside and outside the sanctuary.”
The rat is called corrupt because among animals, none is more destructive than it. Sayyiduna Ibn Abbas, may Allah be pleased with him, narrates that a rat caught fire and dropped the burning wick on the mat where the Prophet, peace be upon him, was sitting, and it burned the mat.
Regarding the rabid dog, Imam Nawawi, may Allah have mercy on him, explains that it is not permissible to kill any dog except one from which harm is feared.
بَابُ دُخُولِ مَكَةَ وَغَيْرِه
Statement on entering Makkah and similar places
الْحَدِيثُ الْأَوَّلُ: عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ { أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ مَكَّةَ عَامَ الْفَتْحِ ، وَعَلَى رَأْسِهِ الْمِغْفَرُ فَلَمَّا نَزَعَهُ جَاءَهُ رَجُلٌ . فَقَالَ: ابْنُ خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الْكَعْبَةِ فَقَالَ: اُقْتُلُوهُ } .
Anas bin Malik, may Allah be pleased with him, narrates that the Messenger of Allah, peace be upon him, entered Makkah in the year of the conquest with his helmet on his head. When he removed it, a man came to him and said: Ibn Khatal is wrapped in the curtains of the Ka’bah. The Prophet, peace be upon him, said: Kill him there.
Explanation of Vocabulary:
المغفرُ: Helmet worn on the head in battle made of iron that protects the head from enemy strikes.
استار: Plural of “Sitr,” meaning curtains.
Explanation of the Hadith:
The reason for killing Ibn Khatal was that he used to compose satirical poetry against the Prophet, peace be upon him, and gave it to his female slaves who would sing it in a mocking manner. Because of this heinous act, the Prophet, peace be upon him, ordered his killing.
This hadith is evidence that insulting the Prophet is punishable by death.
الْحَدِيثُ الثَّانِي: عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا { أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَخَلَ مَكَّةَ مِنْ كَدَاءٍ ، مِنْ الثَّنِيَّةِ الْعُلْيَا الَّتِي بِالْبَطْحَاءِ ، وَخَرَجَ مِنْ الثَّنِيَّةِ السُّفْلَى } .
Abdullah bin Umar, may Allah be pleased with both of them, narrates that the Messenger of Allah, peace be upon him, entered Makkah from Tanbih ‘Ulya, i.e., Maqam Kada, which is in Bat’ha, and exited from Tanbih Sufla, i.e., the lower valley.
Explanation of Vocabulary:
كداء: This is the name of a place in the upper area of Makkah, currently called Ray’ al-Hajun.
الثنيَّةِ السُّفلى: The path between two mountains, i.e., a valley.
Explanation of the Hadith:
Imam Suhaili, may Allah have mercy on him, writes that the Prophet, peace be upon him, entered Makkah from the higher side as a mercy of Allah because when Prophet Ibrahim, peace be upon him, said: ﴿فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ﴾
he was standing on a high place, as narrated from Sayyiduna Ibn Abbas, may Allah be pleased with him.
الْحَدِيثُ الثَّالِثُ: عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ { دَخَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْبَيْتَ ، وَأُسَامَةُ بْنُ زَيْدٍ وَبِلَالٌ وَعُثْمَانُ بْنُ طَلْحَةَ ، فَأَغْلَقُوا عَلَيْهِمْ الْبَابَ فَلَمَّا فَتَحُوا: كُنْتُ أَوَّلَ مَنْ وَلَجَ . فَلَقِيتُ بِلَالًا ، فَسَأَلَتْهُ: هَلْ صَلَّى فِيهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ: نَعَمْ ، بَيْنَ الْعَمُودَيْنِ الْيَمَانِيَيْنِ } .
Abdullah bin Umar, may Allah be pleased with both of them, narrates that the Messenger of Allah, peace be upon him, entered the House of Allah with Usama bin Zaid, Bilal, and Uthman bin Talhah, may Allah be pleased with them, and they closed the door. When they opened it, I was the first to enter. So I met Bilal, may Allah be pleased with him, and asked if the Messenger of Allah, peace be upon him, had prayed inside it. He said: Yes, between the two pillars on the right.
Explanation of Vocabulary:
ولج: Entered. Singular masculine third person past tense, form Daraba Yadribu.
العمُودَينِ: Dual of ‘Amud’, meaning pillars.
Explanation of the Hadith:
From this hadith, it is understood that prayer can be performed inside the Ka’bah, and in such a case, the direction of the worshipper is valid regardless of which way it is. However, Imam Bukhari, may Allah have mercy on him, in his chapter on closing the House, indicates that when praying inside the Ka’bah, it is necessary to close its door because if the worshipper faces the door and it is open, then his direction will be towards a non-Qiblah.
الْحَدِيثُ الرَّابِعُ: { عَنْ عُمَرَ رَضِيَ اللَّهُ عَنْهُ أَنَّهُ جَاءَ إلَى الْحَجَرِ الْأَسْوَدِ ، فَقَبَّلَهُ . وَقَالَ: إنِّي لَأَعْلَمُ أَنَّك حَجَرٌ ، لَا تَضُرُّ وَلَا تَنْفَعُ ، وَلَوْلَا أَنِّي رَأَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقَبِّلُكَ مَا قَبَّلْتُكَ } .
It is narrated about Sayyiduna Umar, may Allah be pleased with him, that he came near the Black Stone and kissed it, saying: Indeed, I know well that you are a stone; you neither benefit nor harm. If I had not seen the Prophet, peace be upon him, kissing you, I would not have kissed you.
Explanation of the Hadith:
Imam Ibn al-Jawzi, may Allah have mercy on him, says that Sayyiduna Umar said this to make it clear to people that he was kissing it only following the practice of the Messenger of Allah, peace be upon him, because in the pre-Islamic era, people used to kiss stones as a form of reverence. Thus, Sayyiduna Umar wanted to clarify that he was doing it as a Sunnah and not repeating the ignorant act of the Jahiliyyah period.
الْحَدِيثُ الْخَامِسُ: عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ { لَمَّا قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ مَكَّةَ . فَقَالَ الْمُشْرِكُونَ: إنَّهُ يَقْدَمُ عَلَيْكُمْ قَوْمٌ وَهَنَتْهُمْ حُمَّى يَثْرِبَ . فَأَمَرَهُمْ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَرْمُلُوا الْأَشْوَاطَ الثَّلَاثَةَ ، وَأَنْ يَمْشُوا مَا بَيْنَ الرُّكْنَيْنِ ، وَلَمْ يَمْنَعْهُمْ أَنْ يَرْمُلُوا الْأَشْوَاطَ كُلَّهَا: إلَّا الْإِبْقَاءُ عَلَيْهِمْ }
Sayyiduna Abdullah bin Abbas, may Allah be pleased with both of them, narrates that when the Messenger of Allah, peace be upon him, and his companions arrived in Makkah, the polytheists said among themselves: Those who have come to you have been weakened by the fever of Yathrib (Madinah). The Prophet of the Islamic nation commanded them (the companions) to walk briskly (Raml) in the first three circuits of Tawaf and walk normally between the two corners. The Prophet, peace be upon him, did not command them to walk briskly in all circuits, only to make it easier for them.
Explanation of Vocabulary:
وَهَنَتْهُمُ: They have been weakened, debilitated, and made powerless.
وهن: Singular masculine third person past tense, form Daraba Yadribu.
يَقْرِبُ: The name of Madinah before Islam was Yathrib.
الرمل: Walking briskly with chest out and shoulders moving, taking small fast steps. This was to show the disbelievers their strength and power.
الركنين: Refers to the two Yemeni corners.
الإبْقَاءُ عَلَيْهِمُ: Ease, softness, kindness, and affection.
ابقاء: Masdar (verbal noun), form Af’al.
Explanation of the Hadith:
The reason for commanding Raml is mentioned in the hadith itself: the polytheists thought that the Muslims had become weak due to the climate of Madinah. So the Prophet, peace be upon him, ordered Raml to show the polytheists the strength of the Muslims and to dispel their false assumptions. Later, this practice continued as a Sunnah and is still followed today.
الْحَدِيثُ السَّادِسُ: عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ { رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ يَقْدَمُ مَكَّةَ إذَا اسْتَلَمَ الرُّكْنَ الْأَسْوَدَ – أَوَّلَ مَا يَطُوفُ – يَخُبُّ ثَلَاثَةَ أَشْوَاطٍ } .
Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, narrates that he saw the Messenger of Allah, peace be upon him, when he came to Makkah, he kissed the Black Stone before starting Tawaf and performed Raml in the first three circuits.
Explanation of Vocabulary:
يَحُبُّ: This is synonymous with Raml. Singular masculine third person present tense, form Nasara Yansur.
Explanation of the Hadith:
This hadith mentions the practice of the Prophet, peace be upon him, himself performing Raml. Thus, the command of Raml is given both verbally and practically.
الْحَدِيثُ السَّابِعُ: عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا قَالَ { طَافَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ عَلَى بَعِيرٍ ، يَسْتَلِمُ الرُّكْنَ بِمِحْجَنٍ }
Sayyiduna Abdullah bin Abbas, may Allah be pleased with both of them, narrates that during Hajj al-Wada’ (Farewell Pilgrimage), the Prophet, peace be upon him, performed Tawaf while riding a camel and used a stick to touch the Black Stone.
Explanation of Vocabulary:
المِحْجَنُ A stick with a bent end.
Explanation of the Hadith:
Imam Ahmad, may Allah have mercy on him, says that the Prophet, peace be upon him, performed Tawaf while riding so that he could teach the general public the method of Hajj. Based on this, a group of scholars say that if an Imam sits on a high place to teach people, there is no harm in that.
الْحَدِيثُ الثَّامِنُ: عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: { لَمْ أَرَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسْتَلِمُ مِنْ الْبَيْتِ إلَّا الرُّكْنَيْنِ الْيَمَانِيَيْنِ } .
Sayyiduna Abdullah bin Umar, may Allah be pleased with both of them, narrates that he never saw the Prophet, peace be upon him, touch any part of the Ka’bah except the two Yemeni corners.
Explanation of Vocabulary:
الركنين اليمانيين: Refers to one Yemeni corner and the other eastern corner where the Black Stone is installed.
Explanation of the Hadith:
In one narration, Sayyiduna Ibn Umar, may Allah be pleased with him, states: أَنَّ النَّبِيَّ صلى الله عليه وسلم كَانَ لَا يَدَعُ أَنْ يَسْتَلِمَ الْحَجْرَ وَالرُّكْنَ الْيَمَانِي فِي كُلِّ طَوَافِه The Prophet, peace be upon him, never omitted touching the Black Stone and the Yemeni corner in any of his Tawafs.
بَابُ التَّمَتع: Explanation of Hajj Tamattu’
There are three types of Hajj:
(1) Hajj Ifrad (2) Hajj Tamattu’ (3) Hajj Qiran
Hajj Ifrad: Assuming Ihram only for Hajj from the Miqat and performing only Hajj.
Hajj Tamattu’: Assuming Ihram for Umrah during the days of Hajj, performing Umrah, then exiting Ihram, and on the 8th of Dhu al-Hijjah (Yawm al-Tarwiyah), assuming Ihram again for Hajj from within the sanctuary.
Hajj Qiran: Assuming Ihram for both Hajj and Umrah together from the Miqat, or first assuming Ihram for Umrah and then joining Hajj in the same Ihram. In this case, the acts of Umrah are included in Hajj and do not need to be performed separately.
الْحَدِيثُ الْأَوَّلُ: عَنْ أَبِي جَمْرَةَ نَصْرِ بْنِ عِمْرَانَ الضُّبَعِيِّ – قَالَ { سَأَلْتُ ابْنَ عَبَّاسٍ عَنْ الْمُتْعَةِ؟ فَأَمَرَنِي بِهَا ، وَسَأَلَتْهُ عَنْ الْهَدْيِ؟ فَقَالَ: فِيهِ جَزُورٌ ، أَوْ بَقَرَةٌ ، أَوْ شَاةٌ ، أَوْ شِرْكٌ فِي دَمٍ قَالَ: وَكَانَ نَاسٌ كَرِهُوهَا ، فَنِمْتُ . فَرَأَيْتُ فِي الْمَنَامِ: كَأَنَّ إنْسَانًا يُنَادِي: حَجٌّ مَبْرُورٌ ، وَمُتْعَةٌ مُتَقَبَّلَةٌ . فَأَتَيْتُ ابْنَ عَبَّاسٍ فَحَدَّثَتْهُ . فَقَالَ: اللَّهُ أَكْبَرُ سُنَّةُ أَبِي الْقَاسِمِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ } .
Abu Jamrah Nasr bin Imran Duba’i narrates that he asked Sayyiduna Ibn Abbas, may Allah be pleased with him, about Hajj Tamattu’, and he told him about it.
(230) Sahih al-Bukhari, Book of Hajj, Chapter: Whoever performs Tamattu’ from Umrah to Hajj, Hadith: 1603 – Sahih Muslim, Book of Hajj, Chapter: Permissibility of Umrah in the months of Hajj, Hadith: 1242.
