2813 - ‘Abd al-A‘lā ibn Wāṣil ibn ‘Abd al-A‘lā informed us, saying: Abū Usāmah narrated to us, from Wahb ibn Khālid, who said: ‘Abd Allāh ibn Ṭāwūs narrated to us, from his father, from Ibn ‘Abbās, who said:

They used to consider performing ‘umrah during the months of ḥajj to be among the most wicked of sins on earth. They would make al-Muḥarram Ṣafar, saying: "When the wounds have healed, and the fur has shed, and Ṣafar has passed"—or he said: "Ṣafar has entered—then ‘umrah has become lawful for whoever wishes to perform it." Then the Prophet ﷺ and his companions arrived on the morning of the fourth [day], having entered iḥrām for ḥajj, and he commanded them to make it an ‘umrah. That seemed immense to them, and they said: "O Messenger of Allāh, which kind of release [from iḥrām]?" He said: "All release."

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Regarding his saying: "And Ibrāhīm al-Taymī said… etc."—the speaker is Bayān ibn Bishr. Muslim attached it in a suspended form (mu‘allaq) following his aforementioned narration from Qutaybah, from Jarīr ibn ‘Abd al-Ḥamīd also, from Bayān, from Ibrāhīm al-Taymī, from his father, that he passed by Abū Dharr at al-Rabadhah and mentioned that to him, whereupon he said: "That was only for us specifically, not for you."

It has already preceded via the route of Sulaymān al-A‘mash and ‘Ayyāsh al-‘Āmirī, from Ibrāhīm al-Taymī, with it, under number (2809).

Al-Nawawī said in *Sharḥ Muslim* 8/203: The scholars said: The meaning of all these narrations is that the annulment of ḥajj into ‘umrah was for the companions in that year—namely, the Farewell Pilgrimage—and it is not permissible after that. Abū Dharr's intent was not to invalidate tamattu‘ absolutely; rather, his intent was the annulment of ḥajj [into ‘umrah], and its wisdom was to invalidate what the pre-Islamic era (jāhiliyyah) had been upon, namely prohibiting ‘umrah during the months of ḥajj.

(1) Thus in the manuscript copies, without an alif, and likewise in the copies of Ṣaḥīḥ Muslim as al-Nawawī mentioned in his *Sharḥ* 8/225, and he said: It is accusative and fully declinable without disagreement. Al-Suyūṭī transmitted this from him in his *Sharḥ al-Nasā’ī* and said: It was written according to the dialect of Rabī‘ah, and it must be read with tanwīn.

(2) In (R), (M), and the margin of (H): "al-athar" (the traces), which is the reading of the two Ṣaḥīḥs as will follow.

(3) Its chain is sound. Abū Usāmah: he is Ḥammād ibn Usāmah, and ‘Abd Allāh ibn Ṭāwūs: he is Ibn Kaysān.

It is in *al-Sunan al-Kubrā* under number (3781).

Aḥmad (2274), al-Bukhārī (1564) and (3832), and Muslim (1240): (198) also transmitted it via routes from Wahb ibn Khālid, with this chain, and with them: "and the traces have faded." =