He reported God’s messenger as saying, “A man must not be alone with a woman, and a woman must travel only when accompanied by a man who is within the prohibited degrees.” A man said, “I have been enrolled for such and such an expedition, and my wife intends to go out to perform the pilgrimage.” He therefore told him to go and perform the pilgrimage along with his wife. Bukhari and Muslim.

‘Aisha said she asked the Prophet’s permission to take part in jihad, and he replied, “The jihad of you women is the pilgrimage.” Bukhari and Muslim.

Abu Huraira reported God’s messenger as saying, “A woman must not make a journey of a day and a night unless she is accompanied by a man who is within the prohibited degrees.” Bukhari and Muslim.

Dhul Hulaifa for the people of Medina, al- Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, and Yalamlam for the people of the Yemen ; so these spots are for these regions and for people of other regions who come to them intending to perform the hajj and the ‘umra. The place where those who live nearer to Mecca should put on the ihram (The pilgrim dress) is where they live, and so on and so on up to the inhabitants of Mecca itself who put on the ihram in it. Bukhari and Muslim.

Jabir reported God’s messenger as saying, “The place for the people of Medina to put on the ihram is Dhul Hulaifa, and on the other road al-Juha. For the people of al-Iraq it is Dhat ‘Irq, for the people of Najd it is Qarn, and for the people of the Yemen it is Yalamlam." Muslim transmitted it.

Anas said that God’s messenger performed the 'umra four times, each of them Dhul Qa'da except the one which was combined with his hajja, one from al-Hudaibiya in Dhul Qa'da, one in the following year in Dhul Qa'da, one from al-Ji'rana where he divided the spoils of Hunain (The battle in which the Prophet defeated Hawazin after the conquest of Mecca in 8 A.H) in Dhul Qa'da, and one along with his hajja. Bukhari and Muslim.

Al-Bara’ b. ‘Azib said that God’s messenger performed the ‘umra twice in Dhul Qa'da before performing the hajj. Bukhari transmitted it.

Ibn ‘Abbas reported God’s messenger as saying, “God has prescribed the pilgrimage for you people." Al-Aqra' b. Habis then got up and asked whether it was to be performed annually, to which God’s messenger replied that if he were to tell them that it was, it would become obligatory, and if it did they would not keep it nor be able to do so, adding, “The pilgrimage should be performed once, and if anyone does it oftener he performs supererogatory act." Ahmad, Nasa'i and Darimi transmitted it.

‘All reported God’s messenger as saying, “If anyone possesses enough provision and a riding-beast to take him to God’s House and does not perform the pilgrimage, it does not matter whether he dies a Jew or Christian. That is because God who is blessed and exalted says, 'Pilgrimage to the House is a duty men owe to God, those who can afford the journey'. (Qur’an, 3:97). ” Tirmidhi transmitted it, saying this is a gharib tradition whose isnad is criticised, Hilal b. ‘Abdallah is unknown, and al- Harith is declared to be weak in tradition.

Ibn ‘Abbas reported God’s messenger as saying, “Islam does not allow for failure to perform the pilgrimage." Abu Dawud transmitted it. (The word used here is sarura. The meaning is strictly "one who does not perform the pilgrimage." It is explained as coming from sarr which indicates the act of confining, or withholding. Another meaning is abstinence from marriage, and the tradition is sometimes explained as meaning that Islam does not allow of celibacy; but while that is a possible interpretation it is not the appropriate one in this chapter).

He reported God’s messenger as saying, “He who intends to perform the pilgrimage should hasten to do so." Abu Dawud and Darimi transmitted it.

Ibn Mas'ud reported God’s messenger as saying, “Make the hajj and the ‘umra follow one another closely, for they remove poverty and sins as a blacksmith’s bellows remove impurities from iron, gold and silver; and a hajja which is accepted gets no less a reward than paradise." Tirmidhi and Nasa'i transmitted it, and Ahmad and Ibn Majah transmitted it from ‘Umar up to “from iron."

Ibn ‘Umar said that a man came to the Prophet and asked what makes it necessary for one to perform the pilgrimage. He replied, “Provisions and a riding-beast. ’ ’ Tirmidhi and Ibn Majah transmitted it.

He said that a man asked God’s messenger to describe a pilgrim, and he replied, “Unkempt and unperfumed." Another got up and asked which part of the pilgrimage was most excellent, and he replied, “Raising the voice in the talbiya and shedding the blood of sacrificial victims." Another got up and asked the meaning of sabil (This refers to the words translated "those who can afford the journey" in Qur’an 3:97, quoted above in ’All’s tradition), and he replied, “Provisions and a riding-beast." It is transmitted in Sharh as-sunna, and Ibn Majah transmitted it in his Sunan without mentioning the last section.

Abu Razln al-‘Uqaili told that he went to the Prophet and said, “Messenger of God, my father is a very old man who is unable to perform the hajj and the ‘umra, or to ride." He replied, “Perform them both on behalf of your father." Tirmidhi, Abu Dawud and Nasa’i transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Ibn ‘Abbas told that God's messenger heard a man say, “Labbaik on behalf of Shubruma." He asked who Shubruma was, and the man replied, “A brother of mine," or “a relative of mine." He asked whether he had performed the pilgrimage on his own behalf, and when he replied that he had not, he said, “Perform the pilgrimage on your own behalf, then perform it on behalf of Shubruma." Shafi'i, Abu Dawud and Ibn Majah transmitted it.

He said that God’s messenger appointed al-‘Aqiq as the place where the people of the east should put on the ihram. Tirmidhi and Abu Dawud transmitted it.

‘A’isha said that God's messenger appointed Dhat ‘Irq as the place where the people of al-‘Iraq should put on the ihram. Abu Dawud and Nasa’i transmitted it.

Umm Salama said she heard God's messenger say, “If anyone puts on the ihram for a hajja or an ‘umra from the Aqsa mosque to the sacred mosque, his former and latter sins will be forgiven him," or, “he will be guaranteed paradise." Abu Dawud and Ibn Majah transmitted it.

Ibn ‘Abbas said that the people of the Yemen used to perform the pilgrimage without bringing provisions, declaring that they put their trust in God; and when they came to Mecca they begged from the people. So God most high sent down, “And bring provisions, but the best provision is piety.’’(Qur’an 2:197) Bukhari transmitted it.

‘A’isha said that she asked God’s messenger whether jihad was incumbent on women, and he replied, “Yes, jihad which does not include fighting is incumbent on them. It is the hajj and the ‘umra.” Ibn Majah transmitted it.

Abu Umama reported God’s messenger as saying, “He who is not prevented from performing the pilgrimage by an obvious necessity, a tyrannical ruler, or a disease which confines him at home and dies without having performed the pilgrimage, may die if he wishes as a Jew, or if he wishes as a Christian.” Darimi transmitted it.

Abu Huraira reported the Prophet as saying, “Those who perform the hajj and those who perform the 'umra are people who have come to visit God. If they supplicate Him He will respond to them, and if they ask Him for forgiveness He will forgive them.” Ibn Majah transmitted it.

The warrior, the one who performs the hajj, and the one who performs the ‘umra.” Nasa’i and Baihaqi, in Shu'ab al-iman, transmitted it.

Ibn ‘Umar reported God’s messenger as saying, “When you meet one who has performed the pilgrimage, greet him, shake hands with him and tell him to ask forgiveness for you before he enters his house, for he has been forgiven.” Ahmad transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone goes out to perform hajj or 'umra, or to fight with infidels, and dies on the way, God will record for him the reward of him who fights with infidels, him who performs the hajj and him who performs the 'umra.” Baihaqi transmitted it in Shu'ab al-iman.

I used to perfume God’s messenger with a perfume containing musk preparatory to his entering the sacred state before he put on the ihram, and when he put off the ihram, before he made the circuits round the House. I still seem to see the glistening of the perfume where the hair was parted on God’s messenger’s head while he was wearing the ihram. Bukhari and Muslim.

Ibn ‘Umar said that he heard God’s messenger say when with his hair matted he raised his voice in the talbiya, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine, and the dominion; Thou hast no partner,” saying nothing more than these words. Bukhari and Muslim.

He said that when God’s messenger put his foot in the stirrup and his she-camel stood up with him on its back, he raised his voice in the talbiya from the mosque of Dhul Hulaifa. Bukhari and Muslim.

We went out with God’s messenger crying aloud (talbiya,/i>) at the pilgrimage. Muslim transmitted it.

We went out with God’s messenger in the year of the Farewell Pilgrimage, some of us raising our voices in the i>talbiya for an ‘umra, some for hajj and ‘umra, and others for the hajj, but God’s messenger raised his voice in the talbiya for the hajj. Those who did it for an 'umra took off the ihram, but those who did it for the hajj, or who combined the hajj and the ‘umra did not remove the ihram till the day of sacrifice. Bukhari and Muslim.

Ibn ‘Umar said that at the Farewell Pilgrimage God’s messenger performed the ‘umra first and the hajj later (The phrase used is tamata'a bil-’umra ilal-hajj which indicates gaining the advantage of the ‘umra and waiting till the time for the hajj comes without requiring to wear the ihram during the intervening period. It is a difficult phrase to translate, and therefore one can only indicate its general meaning in a translation), raising his voice in the talbiya first for the 'umra and afterwards for the hajj. Bukhari and Muslim.

Zaid b. Thabit said he saw the Prophet strip to put on his ihram, and bathe. Tirmidhi and Darimi transmitted it.

Ibn ‘Umar said that the Prophet matted his hair with ghisl (A lotion made of marsh-mallows, or lotus leaves, or fuller’s earth, or potash with water). Abu Dawud transmitted it.

Khallad b. as-Sa’ib on his father’s authority reported God’s messenger as saying, “Gabriel came to me and commanded me to order my companions to raise their voices in the talbiya.” (The tradition ends by saying they were to raise their voices bil-ihlal au at-talbiya. These are alternative words meaning the same thing, and therefore I have not given any alternative in the translation) Malik, Tirmidhi, Abd Dawud, Nasa’i, Ibn Majah and Darimi transmitted it.

Sahl b. Sa‘d reported God’s messenger as saying, “No Muslim raises his voice in the talbiya without all on his right and left’, stones, or trees, or clods, doing the same till the earth is traversed on both sides,” Tirmidhi and Ibn Majah transmitted it.

Ibn ‘Umar said that God’s messenger used to perform two rak’as in Dhul Hulaifa, then when the she-camel stood up with him on its back at the mosque of Dhul Hulaifa, he shouted these words, saying, “Lubbaik, O God, labbaik labbaik wa-sa‘daik ('Always ready to obey.’) ; good is in Thy hands; labbaik; desire and action are directed towards Thee. (Bukhari and Muslim, the wording being Muslim's.) (It is strange to find a tradition from Bukhari and Muslim in section (b). The author has explained in his introduction that section (a) is confined to Bukhari and Muslim and section (b) to other authorities)

‘Umara b. Khuzaima b. Thabit said on his father's authority that when the Prophet finished his talbiya, he asked God for His good pleasure and for paradise, and asked Him to preserve him in His mercy from hell. Shafi'i transmitted it.

Jabir said that when God’s messenger intended to perform the pilgrimage he made proclamation among the people and they assembled. Then when he came to al-Baida’ (a place near Dhul Hulaifa) he put on the ihram. Bukhari transmitted it.

Ibn ‘Abbas said that the polytheists used to say, “Labbaik, Thou hast no partner," whereupon God’s messenger would say, “Woe to you ! Enough, enough; [do not add] ‘except a partner who is Thine whom Thou possessest', when He possesses none.” They used to say this when they were going round the House. Muslim transmitted it.

God’s messenger remained in Medina nine years, during which he had not performed the hajj, then made a public announcement in the tenth year to the effect that God’s messenger was about to perform the hajj. Large numbers came to Medina, and we went out with him. When we reached Dhul Hulaifa, Asma’ daughter of ‘Umais, gave birth to Muhammad b. Abu Bakr and sent to God’s messenger asking what she was to do. He replied, “Bathe, bandage your private parts with a cloth, and put on the ihram.” God’s messenger then prayed in the mosque, and after he had mounted al-Qaswa' and his she-camel stood erect with him on its back at al-Baida’, he raised his voice declaring God’s unity and saying, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine and the dominion; Thou hast no partner.” Jabir said : We did not express our intention of performing anything but the hajj, being unaware of the ‘umra [at that season], but when we came with him to the House he touched the corner and made seven circuits, running three of them and walking four. Then going forward to the station of Abraham, he recited, “And take the station of Abraham as a place of prayer.” (Qur’an 2:125)He then prayed two 'rak'as, having the station between him and the House. A version says that he recited in the two rak'as,. “Say, He is God, One,” and, “Say, O infidels.” (Qur’an 112, and 109) He then returned to the corner and touched it, after which he went out by the gate to as-Safa, on coming near to which he recited. “As-Safa and al-Marwa are among the signs appointed by God,” (Qur’an 2:158) adding, “I begin with what God began with.” So he went first to as-Safa, and mounting it till he could see the House, he faced the qibla, declared God's unity, proclaimed His greatness, and said, “There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent; there is no god but God alone who alone has fulfilled His promise, helped His servant and routed the confederates." He then made supplication in the course of that, saying such words three times. He next descended and walked towards al-Marwa, and when his feet came down into the bottom of the valley he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at as-Safa, and when he came to al-Marwa ...

We went out with the Prophet at the Farewell Pilgrimage, some of us raising our voices in the talbiya for an ‘umra and others for a hajj. When we came to Mecca God s messenger said, “Those who have raised their voices in the talbiya for an ‘umra and have not brought sacrificial animals may put off the ihram, but those who have put on the ihram for an 'umra and brought sacrificial animals must raise their voices in the talbiya for the hajj along with the ’umra, and not put it off till they do so after performing them both ; (a version has “and not put it off till they do so after sacrificing their animals”) and those who have raised their voices in the talbiya for a hajj must complete their hajj." She said: I menstruated, and did not go round the House or run between as-Safa and al-Marwa, and I continued in my courses till the day of ‘Arafa. I had raised my voice in the talbiya only for an ’umra, but the Prophet ordered me to undo my hair, comb it, raise my voice in the talbiya for the hajj, and let the ‘umra go, which I did, and performed my hajj. He sent ‘Abd ar-Rahman b. Abu Bakr along with me and ordered me to make an ‘umra in place of the one I had missed from at-Tan‘im. She said: Those who had raised their voices in the talbiya for the ‘umra put off the ihram after making the circuit of the House and running between as-Safa and al-Marwa, then made a circuit after they returned from Mina, but those who combined the hajj and the ‘umra made only one circuit. (Bukharl and Muslim.)

At the Farewell Pilgrimage God’s messenger put on the ihram first for the 'umra and afterwards for the hajj, and drove the sacrificial animals along with him from Dhul Hulaifa. He first raised his voice in the talbiya for the ‘umra and afterwards he did so for the hajj, and the people along with the Prophet did it first for the ‘umra and afterwards for the hajj. Some of the people had brought sacrificial animals and others had not, so when the Prophet came to Mecca he said to the people, “Those of you who have brought sacrificial animals must not treat as lawful anything which has become unlawful for you till you complete your hajj ; but those of you who have not brought sacrificial animals should go round the House and between as-Safa and al-Marwa, clip your hair, put off the ihram, and afterwards raise your voice in the talbiya for the hajj and bring sacrificial animals. Those who cannot get sacrificial animals should fast three days during the hajj and seven days when they return to their families.” He performed the circumambulation when he came to Mecca, first touching the corner (The corner of the Ka'ba containing the Black Stone), then running during three circuits and walking during four, and when he had finished his circumambulation of the House he prayed two rak'as at the Station (Maqam Ibrahim), then giving the salutation, and departing, he went to as-Safa and went seven times between as-Safa and al-Marwa. After that he did not treat anything as lawful which had become unlawful for him till he had completed his hajj, sacrificed his animals on the day of sacrifice, gone quickly and performed the circumambulation of the House, after which all that had been unlawful became lawful for him. Those people who had brought sacrificial animals did as God’s messenger did. (Bukharl and Muslim.)

Ibn ‘Abbas reported God’s messenger as saying, “This is an ‘umra which we have treated as a complete observance, so those who have no sacrificial animals may come completely out of the sacred state, for the ‘umra has become incorporated in the hajj till the day of resurrection." Muslim transmitted it.

The Prophet came on the fourth of Dhul Hijja and commanded us to put off the ihram, saying (as reported by ‘Ata’), “Come out of the sacred state and have intercourse with your wives." Ata’ explained that this was not by way of making intercourse obligatory, but by way of making it lawful. As it was only five days before they were due at ‘Arafa, they said he had ordered them to go in to their wives and so they would come to ‘Arafa with their penises dripping with prostatic fluid. He said that Jabir made a gesture, moving his hand, and he could still imagine himself looking at him (Perhaps the gesture was meant to indicate that they could have shaken off the fluid). The Prophet then got up among them and said, “You know that I am the most godfearing, truthful and pious one among you. Were it not that I have sacrificial animals I would have removed the ihram as you are doing, and had I known beforehand about my affair what I have come to know later I would not have brought sacrificial animals ; so remove the ihram.'’ They did so, hearing and obeying. ‘Ata’ quoted Jabir as saying that ‘Ali arrived after his expedition to collect the poor rate and he asked him for what he had raised his voice in the talbiya. He replied that he had done it for the same purpose as the Prophet, so God's messenger said to him, “Bring the sacrificial animals and remain in the sacred state.” He said that ‘Ali brought sacrificial animals for him and that Suraqa b. Malik b. Jush'um asked God’s messenger whether this applied to that particular year or, forever, to which he replied that it was applicable forever. Muslim transmitted it.

God’s messenger came on the fourth or fifth of Dhul Hijja and came to visit me in a state of anger. I said, “Who has angered you, messenger of God? May God send him to hell!” He replied, “Are you not aware that I gave the people a command, yet they are confused? If I had known beforehand about my affair what I have come to know later, I would not have brought the sacrificial animals with me, but would have waited to buy some, and then I could have put off the ihram as they have done.” Muslim transmitted it.

Nafi' said that it was Ibn ‘Umar’s habit not to come to Mecca without spending the night at Dhu Tuwa (A place near Mecca), after which he would bathe and pray, then enter Mecca in the daytime. When he left it he went by Way of Dhu Tuwa where he would stay overnight till the morning. He used to say that the Prophet was accustomed to do that. Bukhari and Muslim.

‘A’isha said that when the Prophet came to Mecca he entered it at the upper end and went out at the lower. Bukhari and Muslim.

The Prophet has performed the hajj, and ‘A’isha told me that the first thing he did when he came to Mecca was to perform ablution, then go round the House, but an ‘umra was not observed. Then Abu Bakr performed the hajj and the first thing he did was to go round the House, but an ‘umra was not observed. Then ‘Umar and afterwards ‘Uthman did similarly. Bukhari and Muslim.