20. Hajj

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasimfrom his father from Asma bint Umays that she gave birth to Muhammadibn Abi Bakr at al-Bayda. Abu Bakr mentioned this to the Messenger ofAllah, may Allah bless him and grant him peace, and he said, "Tell herto do ghusl and then enter ihram." Yahya related to me from Malik from Yahya ibn Said from Said ibnal-Musayyab that Asma bint Umays gave birth to Muhammad ibn Abi Bakrat Dhu'l-Hulayfa and Abu Bakr told her to do ghusl and then enterihram. Yahya related to me from Malik from Nafi' that 'Abdullah ibn Umarused to do ghusl for ihram before he entered ihram, and for enteringMakka, and for standing on the afternoon of 'Arafa. Yahya related to me from Malik from Zayd ibn Aslam from Ibrahimibn Abdullah ibn Hunayn from his father Abdullah ibn Hunayn thatAbdullah ibn Abbas and al-Miswar ibn Makhrama once had a disagreementat al-Abwa. Abdullah said that some one in ihram could wash his head,and al Miswar ibn Makhrama maintained that some one in ihram could notwash his head. Abdullah ibn Hunayn continued, "Abdullah ibnAbbas sent me to Abu Ayyub al-Ansari, and I found him doing ghuslbetween the posts of a well, screened by a garment. I greeted him andhesaid, 'Who is that?' I replied, 'I am 'Abdullah ibn Hunayn.'Abdullah ibn Abbas sent me to you to ask how the Messenger of Allah,may Allah bless him and grant him peace, used to wash his head when hewas in ihram.' " He continued, "Abu Ayyub put his hand on thegarment and pulled it down until I could see his head. He said to theman who was pouring out the water for him, 'Pour,' and he poured someover his head. Then he passed his hands over his head from the frontto the back and then to the front again, and then said, 'I saw theMessenger of Allah, may Allah bless him and grant him peace, doing itlike this.' " Malik related to me from Humayd ibn Qays from Ata ibn Abi Rabahthat 'Umar ibn alKhattab once asked Yala ibn Munya, who was pouringout water for him while he was having a ghusl, to pour some on hishead. Ya'la said, "Are you trying to make me responsible? I will onlypour it out if you tell me to do so." Umar ibn al-Khattab said, "Pour.It will only make (my head) more unkempt." Malik related to me from Nafi that Abdullah ibn Umar would spendthe night between the two trails in the valley of Dhu Tuwa when he wasapproaching Makka. Then he would pray subh, and after that he wouldenter Makka by the trail which is at the highest part of Makka. Hewould never enter Makka, if he was coming for hajj or umra, withoutdoing ghusl beforehand when he was near Makka at Dhu Tuwa, and hewould tell whoever was with him to do likewise. Yahya related to me from Malik from Nafi that Abdullah ibn Umarwould never wash his head while he was in ihram except if he had to doghusl because of a wet dream. Malik said, "I have heard thepeople of knowledge say that there is no harm in someone who is inihram rubbing his head with certain kinds of plants after he hasstoned the Jamrat al-Aqaba but before he has shaved his head, becauseonce he has finished stoning the Jamrat al-Aqaba it is halal for himto kill lice, to shave his head, to clean himself of body hair, and towear normal clothes." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat a man once asked the Messenger of Allah, may Allah bless him andgrant him peace, what clothes someone in ihram could wear, and theMessenger of Allah, may Allah bless him and grant him peace, said, "Donot wear shirts, turbans, trousers, burnouses, or leather socks,except if you cannot find sandals. In that case you can wear leathersocks, but cut them off below the ankles. Do not wear any clothes thathave been touched by saffron or yellow dye." Yahya said thatMalik was asked about the hadith attributed to the Prophet, may Allahbless him and grant him peace, "Whoever cannot find a waist wrappershould wear trousers," and he said, "I have never heard this, and I donot think that some one who is in ihram can wear trousers, becauseamong the things which the Prophet, may Allah bless him and grant himpeace, forbade some one in ihram to wear were trousers, and he did notmake any exception for them although he did make an exception forleather socks." 20.4 Wearing Clothes when in Ihram Yahya related to me from Malik from 'Abdullah ibn Dinar thatAbdullah ibn Umar said, "The Messenger of Allah, may Allah bless himand grant him peace, forbade anyone in ihram to wear a garment whichhad been dyed with saffron or yellow dye, and said, 'Anyone thatcannot find sandals can wear leather socks, but he should cut them offbelow the ankles.' " Yahya related to me from Malik from Nafi that he had heard Aslam,the mawla of Umar ibn al-Khattab, telling 'Abdullah ibn Umar that Umaribn al-Khattab once saw a dyed garment on Talha ibn Ubaydullah whilehe was in ihram and Umar said, "What is this dyed garment, Talha?",and Talha said, "Amir al-muminin, it is only mud.'' Umar said, "Youand your like are taken by people as imams, and if an ignorant manwere to see this garment he would say that Talha ibn Ubaydullah usedto wear a dyed robe while he was in ihram. So do not wear any form ofdyed clothes." Yahya related to me from Malik from Hisham ibn Urwa from hisfather that Asma bint Abi Bakr had worn clothes that were completelydyed with safflower while she was in ihram, though there was not anysaffron in them. Yahya said that Malik was asked if a garmentwhich had been perfumed could be used for ihram if the smell of theperfume had gone, and he said, "Yes, as long as there is no saffron oryellow dye in it." Yahya related to me from Malik from Nafi that 'Abdullah ibn 'Umarused to disapprove of anybody wearing a belt or girdle while in ihram. Yahya related to me from Malik from Yahya ibn Sa'id that he heardSaid ibn al Musayyab say, about the girdle worn by some one in ihramunder his clothes, "There is no harm in it if he ties the endstogether as a belt." Malik said, "This is what I like mostout of what I have heard about the matter." Yahya related to me from Malik from Yahya ibn Said that al-Qasimibn Muhammad said that al-Furafisa ibn Umayr al-Hanafi saw Uthman ibnAffan at al-Arj, and he was covering his face while in ihram. Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say that a man in ihram should not veil anything above hischin . Yahya related to me from Malik from Nafi that Abdullah ibn Umarshrouded his son Waqid ibn Abdullah, who had died at al-Juhfa while inihram, and he veiled his head and face and said, "If we had not beenin ihram we would have perfumed him. " Malik said, "A man canonly do things while he is alive. When he is dead, his actions stop." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say that a woman in ihram should wear neither a veil norgloves. Yahya related to me from Malik from Hisham ibn Urwa that Fatimabint al-Mundhir said, "We used to veil our faces when we were in ihramin the company of Asma bint Abi Bakr as-Siddiq." 20.7 WearingPerfume during Hajj. Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasimfrom his father that A'isha, the wife of the Prophet, may Allah blesshim and grant him peace, said, "I perfumed the Messenger of Allah, mayAllah bless him and grant him peace, for his ihram before he enteredihram, and when he came out of ihram before he did tawaf of theHouse." Yahya related to me from Malik from Humayd ibn Qays from Ata ibnRabah that a bedouin came to the Messenger of Allah, may Allah blesshim and grant him peace, when he was at Hunayn, and he was wearing ashirt with traces of yellow on it. He said, "Messenger of Allah, Ihave entered ihram for umra. What should I do?" The Messenger ofAllah, may Allah bless him and grant him peace, said to him, "Take offyour shirt and wash off this yellowness and do in umra as you would doon hajj." Yahya related to me from Malik from Nafi from Aslam, the mawla ofUmar ibn al Khattab, that Umar ibn al-Khattab discovered the smell ofperfume while he was at ash-Shajara, and he asked, "Who is this smellof perfume coming from?" Muawiya ibn Abi Sufyan answered, "From me,amir al-muminin." Umar said, "From you? By the life of Allah!" Muawiyaexplained, "Umm Habiba perfumed me, amir al-muminin. "'Umar then said,"You must go back and wash it off." Yahya related to me from Malik from as-Salt ibn Zubayd from morethan one of his family that Umar ibn al-Khattab discovered the smellof perfume while he was at ash-Shajara. Kathir ibn as-Salt was at hisside, and Umar asked, "Who is this smell of perfume coming from?", andKathir said, "From me, amir al-muminin. I matted my hair with perfumeand I intended not to shave it.'' Umar said, "Go to a sharaba and rubyour head until it is clean," and Kathir did so. Malikexplained, "A sharaba is the ditch at the base of a date-palm." Yahya related to me from Malik from Yahya ibn Said and 'Abdullahibn Abi Bakr and Rabia ibn Abi Abd ar-Rahman that al-Walid ibn Abd al-Malik asked Salim ibn Abdullah and Kharija ibn Zayd ibn Thabit if hecould use perfume after he had stoned the jamra and shaved his head,but before he had left for the tawafal-ifada. Salim forbade him to doso, but Kharija ibn Zayd ibn Thabit said that he could. Maliksaid, "There is no harm in a man oiling himself with an oil which doesnot have any perfume in it, either before he enters ihram, or beforehe leaves Mina for the tawaf al-ifada, if he has stoned the jamra." Yahya said that Malik was asked whether someone in ihramcould eat food with saffron in it, and he said, "There is no harm insome one in ihram eating it if it has been cooked. If, however, it hasnot been cooked he should not eat it." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat the Messenger of Allah, may Allah bless him and grant him peace,said, "The people of Madina should enter ihram at Dhu'l-Hulayfa, thepeople of Syria should do so at al-Juhfa, and the people of Najdshould do so at Qarn." Abdullah ibn Umar added, "I have heardthat the Messenger of Allah, may Allah bless him and grant him peace,said, 'The people of Yemen should enter ihram at Yalamlam.' " Yahya related to me from Malik from Abdullah ibn Dinar thatAbdullah ibn Umar said, "The Messenger of Allah, may Allah bless himand grant him peace, told the people of Madina to enter ihram atDhu'l-Hulayfa, the people of Syria to do so at al-Juhfa, and thepeople of Najd to do so at Qarn.' Abdullah ibn Umar said, "I heard these three from the Messengerof Allah, may Allah bless him and grant him peace. I was also toldthat the Messenger of Allah, may Allah bless him and grant him peace,said, 'The people of Yemen should enter ihram at Yalamlam.' " Yahya related to me from Malik from Nafi that Abdullah ibn Umaronce entered ihram at al-Fur. Yahya related to me from Malik from a reliable source thatAbdullah ibn Umar once entered ihram at Ilya (Jerusalem). Yahya related to me from Malik that he had heard that theMessenger of Allah, may Allah bless him and grant him peace, onceentered ihram at al-Jiirrana (near Makka) for an umra. Yahya related to me from Malik from Abdullah ibn Umar that thetalbiya of the Messenger of Allah, may Allah bless him and grant himpeace, was, "I am at Your service, O Allah, I am at Your service. Youhave no partner. I am at Your service. Praise and blessing belong toYou, and the Kingdom. You have no partner." Labayk, Allahummalabayk, la sharika laka labayk. Inna'l-hamda wa'n-nimata lakawa'l-mulk, la sharika lak. Malik said that Abdullah ibn Umarused to add, "I am at Your service, I am at Your service. I am at Yourservice and at Your call. Good is in Your hands, and I am at Yourservice. Our desire is for You, and our action ." Labayk,labayk, labayk wa sadayka wa'l-khayr biyadayka labayk wa'r-raghba'uilayka wa'l-amalu. Yahya related to me from Malik from Hisham ibn Urwa from hisfather that the Messenger of Allah, may Allah bless him and grant himpeace, used to pray two rakas in the mosque at Dhu'l-Hulayfa, andthen, when he had got on to his camel and it had stood up, he wouldbegin doing talbiya. Yahya related to me from Malik from Musa ibn Uqba that Salim ibnAbdullah heard his father say, "Your claim that the Messenger ofAllah, may Allah bless him and grant him peace, entered ihram fromthis desert of yours is not true, because he only entered ihram fromthe mosque, i.e. the mosque of Dhu'l-Hulayfa." Yahya related to me from Malik from Said ibn Abi Said al-Maqburithat Ubayd ibn Jurayj once said to Abdullah ibn Umar, "Abu Abd ar-Rahman, I have seen you doing four things which I have never seen anyof your companions doing." He said, "What are they, Ibn Jurayj?" andhe replied, "I have seen you touching only the twoYamani corners, Ihave seen you wearing hairless sandals, I have seen you using yellowdye, and, when you were at Makka and everybody had started doingtalbiya after seeing the new moon, I saw that you did not do so untilthe eighth of Dhu'l-Hijja." Abdullah ibn Umar replied, "Asfor the corners, I only ever saw the Messenger of Allah, may Allahbless him and grant him peace, touching the two Yamani corners. As forthe sandals, I saw the Messenger of Allah, may Allah bless him andgrant him peace, wearing hairless sandals and doing wudu in them, andI like wearing them. As for using yellow dye, I saw the Messenger ofAllah, may Allah bless him and grant him peace, using it, and I alsolike to use it for dyeing things with. As for doing talbiya, I neversaw the Messenger of Allah, may Allah bless him and grant him peace,begin doing so until he had set out on the animal he was riding on(i.e. for Mina and Arafa)." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to pray in the mosque of Dhu'l-Hulayfa, and then go outside andget on his camel and when his camel had stood up he would begin to dotalbiya. Yahya related to me from Malik that he had heard that Abd al-Malik ibn Marwan had started to do talbiya at the mosque ofDhu'l-Hulayfa, after the animal he was riding on had stood up, andthat Aban ibn Uthman had told him to do this. Yahya related to me from Malik from 'Abdullah ibn Abi Bakr ibnMuhammad ibn Amr ibn Hazm from Abd al-Malik ibn Abi Bakr ibn al-Harithibn Hisham from Khallad ibn as-Sa'ib al-Ansari from his father thatthe Messenger of Allah, may Allah bless him and grant him peace, said,"Jibril came to me and told me to tell my companions, or whoever waswith me, to raise their voices when doing talbiya." Yahya related to me from Malik that he had heard the people ofknowledge say, "Women do not have to raise their voices when they aredoing talbiya, and a woman should only speak loudly enough to hearherself." Malik said, "Some one who is in ihram should notraise his voice when doing talbiya if he is in a mosque where thereare groups of people. He should only speak loudly enough for himselfand those who are near him to be able to hear, except in the MasjidalHaram and the mosque at Mina, where he should raise his voice." Malik said, "I have heard some of the people of knowledgerecommending (people to do) talbiya at the end of every prayer and atevery rise on the route." Yahya related to me from Malik, from Abu'l-Aswad Muhammad ibn Abdar-Rahman, fromUrwa ibn az-Zubayr, that A'isha, the wife of theProphet, may Allah bless him and grant him peace, said, "We set outwith the Messenger of Allah, may Allah bless him and grant him peace,in the year of the farewell hajj, and some of us went into ihram to doumra, some of us went into ihram to do hajj and umra, and some of uswent into ihram to do hajj on its own. The Messenger of Allah, mayAllah bless him and grant him peace, went into ihram to do hajj on itsown. Those who had gone into ihram to do umra came out of ihram (afterdoing umra). Those who had gone into ihram to do hajj (on its own), orto do both hajj and umra, did not come out of ihram until the day ofthe sacrifice." Yahya related to me from Malik, from Abd ar-Rahman ibn al-Qasim,from his father, from A'isha, umm al-muminin, that the Messenger ofAllah, may Allah bless him and grant him peace, did hajj on its own. Yahya related to me from Malik, from Abu'l-Aswad Muhammad ibn'Abd ar-Rahman, from Urwa ibn az-Zubayr, from A'isha, umm al-muminin,that the Messenger of Allah, may Allah bless him and grant him peace,did hajj on its own. Yahya related to me from Malik that he had heard the people ofknowledge say, "If someone goes into ihram to do hajj on its own, hecannot then go into ihram to do umra.'' Malik said, "This iswhat I have found the people of knowledge in our city doing." Yahya related to me from Malik, from Jafar ibn Muhammad, from hisfather, that al-Miqdad ibn al-Aswad once went to see AIi ibn AbiTalibat as-Suqya, where he was feeding some young camels of his with amash of meal and leaves, and he said to him, "This man Uthman ibnAffan is telling people that they cannot do hajj and umra together." Al-Miqdad said, "Ali ibn Abi Talib went off with bits of mealand leaves on his forearms - and I shall never forget the sight of themeal and the leaves on his arms - and went to see Uthman ibn Affan andasked him, 'Are you saying then that people cannot do hajj and umratogether?' Uthman replied, 'That is my opinion.' Whereupon AIi gotangry and went out saying, 'I am at your service, O Allah, I am atyour service for a hajj and an umra together.' " Malik said,"Our position (here in Madina) is that someone who does hajj and umratogether should not remove any of his hair, nor should he come out ofihram in any way until he has sacrificed an animal, if he has one. Heshould come out of ihram at Mina, on the day of the sacrifice." Yahya related to me from Malik, from Muhammad ibn Abd ar-Rahman,from Sulayman ibn Yasar, that when the Messenger of Allah, may Allahbless him and grant him peace, set out for hajj in the year of thefarewell hajj, some of his companions went into ihram to do hajj onits own, some of them combined hajj and umra, and some went into ihramto do umra on its own. Those who had gone into ihram to do hajj, orhajj and umra together, did not come out of ihram, whils tthose whohad gone into ihram to doumra (on its own) came out of ihram. Yahya related to me from Malik that he had heard some of thepeople of knowledge say, "If someone goes into ihram to do umra andthen wants to go into ihram to do hajj as well, he can do so, as longas he has not done tawaf of the House and s'ay between Safa and Marwa.This is what Abdullah ibn 'Umar did when he said, 'If I am blockedfrom the House we shall do what we did when we were with the Messengerof Allah, may Allah bless him and grant him peace.' He then turned tohis companions and said, 'It is the same either way. I call you towitness that I have decided in favour of hajj and umra together. ' " Malik said, "The companions of the Messenger of Allah, mayAllah bless him and grant him peace, went into ihram to do umra in theyear of the farewell hajj, and the Messenger of Allah, may Allah blesshim and grant him peace, said to them, 'Anyone that has a sacrificialanimal with him should go into ihram to do hajj and umra together, andhe should not come out of ihram until he has finished both.' " Yahya related to me from Malik that Muhammad ibn Abi Bakr ath-Thaqafi once asked Anas ibn Malik, while the two of them were goingfrom Mina to Arafa, "What did you use to do on this day when you werewith the Messenger of Allah, may Allah bless him and grant him peace?"He said, "Those of us who were saying the talbiya would continue doingso, and no-one disapproved of it, and those of us who were saying'Allahu akbar' would continue doing so, and no-one disapproved of thateither." Yahya related to me from Malik, from Jafar ibn Muhammad, from hisfather, that AIi ibn Abi Talib used to say the talbiya while on hajjuntil after noon on the day of Arafa, when he would stop doing so. Yahya said that Malik said, "This is what the people ofknowledge in our city are still doing." Yahya related to me from Malik, from Abd ar-Rahman ibn al-Qasim,from his father, that A'isha, the wife of the Prophet, may Allah blesshim and grant him peace, would stop saying the talbiya when shearrived at the place of standing (i.e. Arafa) . Yahya related to me from Malik, from Nafi, that when 'Abdullahibn Umar was doing hajj he would keep saying the talbiya until hereached the Haram and did tawaf of the House and say between Safa andMarwa. He would then say the talbiya until he left Mina to go toArafa, at which point he would stop doing so. If he was doing umra hewould stop saying the talbiya on entering the Haram. Yahya related to me from Malik that Ibn Shihab used to say,"Abdullah ibn Umar would never say the talbiya while he was doingtawaf of the House." Yahya related to me from Malik, from AIqama ibn Abi AIqama, fromhis mother, that A'isha, umm al-muminin, used to camp on the plain ofArafa at a place called Namira, and then later she changed to anotherplace called al-Arak. She said, ''A'isha, and those who werewith her, would say the talbiya while she was at the place where theywere camping, and then, when she had mounted and set out towards theplace of standing, she would stop doing so." She continued,''A'isha used to do umra when she was in Makka after the hajj wasover, in the month of Dhu'l-Hijja.Then she stopped doing that, andinstead would set out before the new moon of Muharram for al-J uhfa,where she would stay until she saw the new moon, and then, when shehad seen the new moon, she would go into ihram to do umra." Yahya related to me from Malik, from Yahya ibn Said, that Umaribn Abd alAziz was once going from Mina (to Arafa) on the day of Arafaand heard the takbir being said loudly, so he sent the guard to shoutout to the people, "O people, you should be saying the talbiya." Yahya related to me from Malik, from Abd ar-Rahman ibn al-Qasim,from his father, that Umar ibn al-Khattab said, "People of Makka, whyis it that people arrive dishevelled while you still have oil on yourhair? Go into ihram when you see the new moon." Yahya related to me from Malik, from Hisham ibn Urwa, thatAbdullah ibn az-Zubayr stayed in Makka for nine years. He would gointo ihram for hajj at the beginning of Dhu'l-Hijja, and Urwa ibn az-Zubayr, who was with him, would do likewise. Yahya said thatMalik said, "The people of Makka and whoever else is living therebesides them should go into ihram for hajj if they are in Makka, andanyone that is living in the centre of Makka and is not one of thepeople of Makka should not leave the Haram." Yahya said thatMalik said, "Someone who goes into ihram for hajj in Makka shoulddelay tawaf of the House and the sa'y between Safa and Marwa until hehas come back from Mina, which is what Abdullah ibn Umar used to do." Malik was asked what the people of Madina, or anybody else,should do about tawaf if they went into ihram in Makka at thebeginning of Dhu'l-Hijja, and he said, "They should delay theobligatory tawaf, which is the one they combine with the say betweenSafa and Marwa, but they can do whatever other tawaf they want to, andthey should pray two rakas every time they complete seven tawafs,which is what the companions of the Messenger of Allah, may Allahbless him and grant him peace, did when they had gone into ihram to dohajj. They delayed the tawaf of the House and the sa'y between Safaand Marwa until they had come back from Mina. Abdullah ibn Umar alsodid this, going into ihram for hajj in Makka at the beginning ofDhu'l-Hijja, and then delaying tawaf of theHouse and the say betweenSafa and Marwa until he had come back from Mina." Malik wasasked whether one of the people of Makka could go into ihram to doumra in the centre of Makka, and he said, "No. He should go outsidethe Haram and go into ihram there." Yahya related to me from Malik, from 'Abdullah ibn Abi Bakr ibnMuhammad, that Amra bint 'Abd ar-Rahman told him that Ziyad ibn AbiSufyan once wrote to A'isha, the wife of the Prophet, may Allah blesshim and grant him peace, saying, "'Abdullah ibn Abbas said thatwhatever was haram for some one doing hajj was also haram for some onewho sent a sacrificial animal until the animal was sacrificed. I havesent one, so write and tell me what you say about this, or tell theman in charge of the animal what to do. Amra said that A'ishasaid, "It is notas Ibn Abbas has said. I once plaited the garlands forthe sacrificial animal of the Messenger of Allah, may Allah bless himand grant him peace, with my own two hands. Then after that theMessenger of Allah, may Allah bless him and grant him peace, himselfput the garlands on the animal and then sent it with my father. Andthere was nothing that Allah had made halal forthe Messenger of Allah,may Allah bless him and grant him peace, that was haram for him untilsuch time as the animal had been sacrificed." Yahya related to me from Malik that Yahya ibn Said said, "I askedAmra bint Abd ar-Rahman if there was anything that was haram forsomeone who sent a sacrificial animal (to Makka) but did not go therehimself, and she told me that she had heard A'isha say, 'It is onlysome one who goes into ihram for hajj and begins saying the talbiyafor whom things are haram.' " Yahya related to me from Malik, from Yahya ibn Said, fromMuhammad ibn Ibrahim ibn al-Harith at-Taymi, that Rabia ibn Abdullahibn al-Hudayr once saw a man in a state of ihram in Iraq. So he askedpeople about him and they said, "He has given directions for hissacrificial animal to be garlanded, and it is for that reason that hehas put on ihram ." Rabia said, "I then met Abdullah ibn az-Zubayr and so I mentioned this to him and he said, 'By the Lord of theKaba, an innovation.' " Malik was asked about some one whoset out with his own sacrificial animal and marked it and garlanded itat Dhu'l-Hulayfa, but did not go into ihram until he had reached al-Juhfa,and hesaid, "I do not like that, and whoever does so has notacted properly. He should only garland his sacrificial animal, or markit, when he goes into ihram, unless it is someone who does not intendto do hajj, in which case he sends it off and stays with his family." Malik was asked if somone who was not in ihram could set outwith a sacrificial animal, and he said, "Yes. There is no harm inthat." He was also asked to comment on the different viewspeople had about what became haram for some one who garlanded asacrificial animal but did not intend to do either hajj or umra, andhe said, "What we go by as far as this is concerned is what A'isha,umm al-muminin said, 'The Messenger of Allah, may Allah bless him andgrant him peace, sent his sacrificial animal off and did not go therehimself, and there was nothing that Allah had made halal for him thatwas haram for him until the animal had been sacrificed.' " Yahya related to me from Malik, from Nafi, that Abdullah ibn Umarused to say, "A menstruating woman who wants to go into ihram to doeither hajj or umra can do so if she so wishes, but she cannot dotawaf of the House, nor the say between Safa and Marwa. She canparticipate in all the rituals along with everybody else, except thatshe cannot do tawaf of the House, nor the say between Safa and Marwa,nor can she come near the mosque until she is pure." Yahya related to me from Malik that he had heard that the Messenger of Allah, may Allah bless him and grant him peace, did umra three times: in the year of Hudaybiya, in the year of al-Qadiyya, andin the year of al-Jiirrana. Yahya related to me from Malik from Hisham ibn Urwa, from hisfather, that the Messenger of Allah, may Allah bless him and grant himpeace, only did three umras, one of them in Shawwal, and two inDhu'l-Qada. Yahya related to me from Malik, from Abd ar-Rahman ibn Harmalaal-Aslami, that somebody asked Said ibn al-Musayyab, "Can I do umrabefore I do hajj?", and Said said, "Yes, the Messenger of Allah, mayAllah bless him and grant him peace, did umra before doing hajj." Yahya related to me from Malik, from Ibn Shihab, from Said ibnal-Musayyab, that Umar ibn Abi Salama once asked Umar ibn alKhattabfor permission to do umra in Shawwal. He gave him permission, so hedid umra and then went back to his family, and he did not do hajj. Yahya related to me from Malik, from Hisham ibn 'Urwa, that hisfather would stop saying the talbiya when he entered the Haram, if hewas doing 'umra. Malik said that someone who went into ihramat at-Tanim should stop saying the talbiya when he saw the House. Yahya said that Malik was asked where a man from the people ofMadina, or elsewhere, who had begun doing umra at one of the mawaqit,should stop saying the talbiya, and he said, "Someone who goes intoihram at one of the mawaqit should stop saying the talbiya when hearrives at the Haram." Malik added, "I have heard thatAbdullah ibn Umar used to do that." Yahya related to me from Malik, from Ibn Shihab, that Muhammadibn Abdullah ibn al-Harith ibn Nawfal ibn Abd al-Muttalib told himthat he had heard Sad ibn Abi Waqqas and ad-Dahhak ibn Qays discussingtamattu in between umra and hajj. Ad-Dahhak ibn Qays said, "Onlysomeone who is ignorant of what Allah, the Exalted and Glorified, sayswould do that." Whereupon Sad said, "How wrong is what you have justsaid, son of my brother!" Ad-Dahhak said, ''Umar ibn al-Khattabforbade that," and Sad said, "The Messenger of Allah, may Allah blesshim and grant him peace, did it, and we did it with him." Yahya related to me from Malik, from Sadaqa ibn Yasar, thatAbdullah ibn Umar said, "By Allah, I would rather do umra before hajjand sacrifice an animal than do umra after hajj in the month ofDhu'l-Hijja." Yahya related to me from Malik, from Abdullah ibn Dinar, thatAbdullah ibn Umar used to say, "Anyone that does umra in the months ofhajj, that is, in Shawwal, Dhu'l-Qada, or in Dhu'l-Hijja before thehajj, and then stays in Makka until the time for hajj, is doingtamattu if he then does hajj. He must sacrifice whatever animal it iseasy for him to obtain, and if he cannot find one then he must fastthree days during hajj and seven days when he returns." Maliksaid, "This is only the case if he stays until the hajj and does hajjin that same year." Malik said that if someone who was fromMakka but had stopped living there and gone to live elsewhere, cameback to do umra in the months of the hajj and then stayed in Makka tobegin hajj there, he was doing tamattu, and had to offer up asacrificial animal, or fast if he could not find one. He was not thesame as the people of Makka. Malik was asked whether someonewho was not from Makka and entered Makka to do umra in the months ofhajj with the intention of staying on to begin his hajj there wasdoing tamattu or not, and he said, "Yes, he is doing tamattu, and heis not the same as the people of Makka, even if he has the intentionof staying there. This is because he has entered Makka, and is not oneof its people, and making a sacrifice or fasting is incumbent onanyone who is not from Makka, and, although he intends to stay, hedoes not know what possibilities might arise later. He is not one ofthe people of Makka." Yahya related to me from Malik that Yahya ibn Said used to hearSaid ibn al-Musayyab say, "Anyone that does umra in Shawwal,Dhu'l-Qada or Dhu l-Hijja, and then stays in Makka until it is timefor the hajj, is doing tamattu if he then does hajj. He must sacrificewhatever animal it is easy for him to obtain, and if he cannot findone then he must fast three days during hajj and seven days when hereturns." Malik said, "Someone who does umra in Shawwal, Dhu'l-Qada orDhu'l-Hijja and then goes back to his people, and then returns anddoes hajj in that same year does not have to sacrifice an animal.Sacrificing an animal is only incumbent on some one who does umra inthe months of hajj, and then stays in Makka and then does hajj. Aperson not from Makka who moves to Makka and establishes his homethere and does umra in the months of the hajj and then begins his hajjthere is not doing tamattu. He does not have to sacrifice an animalnor does he have to fast. He is in the same position as the people ofMakka if he is one of those who are living there." Malik wasasked whether a man from Makka who had gone to live in another town orhad been on a journey and then returned to Makka with the intention ofstaying there, regardless of whether he had a family there or not, andentered it to do umra in the months of the hajj, and then began hishajj there, beginning his umra at the miqat of the Prophet, may Allahbless him and grant him peace, or at a place nearer than that, wasdoing tamattu or not? Malik answered, "He does not have tosacrifice an animal or fast as someone who is doing tamattu has to do.This is because Allah, the Blessed and Exalted, says in His Book,'That is for someone whose family are not present at Masjid al-Haram.' Yahya related to me from Malik, from Sumayy, the mawla of AbuBakr ibn Abd ar-Rahman, from Abu Salih as-Samman, from Abu Hurayra,that the Messenger of Allah, may Allah bless him and grant him peace,said, "Umra is an expiation for what is between it and the next umra,and the only reward for an accepted hajj is the Garden." Yahya related to me from Malik that Sumayy, the mawla of Abu Bakribn Abd ar-Rahman, heard Abu Bakribn Abd ar-Rahman say, "A woman cameto the Messenger of Allah, may Allah bless him and grant him peace,and said, 'I had arranged to do hajj, but I was prevented,' and theMessenger of Allah, may Allah bless him and grant him peace, said, 'Doumra in Ramadan, for doing umra in it is like doing hajj.' " Yahya related to me from Malik, from Nafi, from Abdullah ibnUmar, that Umar ibn al-Khattab said, "Keep your hajj separate fromyour umra. That way your hajj will be more complete. And your umrawill be more complete if you do it outside of the months of the hajj." Yahya related to me from Malik that he had heard that Uthman ibnAffan would sometimes never get down from the animal he was riding onwhen he was doing umra, until he had returned . Malik said,''Umra is a sunna, and we do not know of any muslim who has ever saidthat it is permissible not to do it." Malik said, "I do notthink that anyone can do more than one umra in any one year." Malik said that someone doing umra who had sexual intercourse with hiswife had to sacrifice an animal and do a second umra, which he had tobegin when he had finished the one that he had spoiled. He should gointo ihram at the same place where he went into ihram for the umrawhich he had spoiled, except if he had entered into ihram at a placefurther away than his miqat. This was because he only had to go intoihram from his miqat. Malik said, "Someone who entered Makkato do umra, and does tawaf of the House and say between Safa and Marwawhile he is junub, or not in wudu, and afterwards has intercourse withhis wife, and then remembers, should do ghusl, or wudu, and then goback and do tawaf around the House and say between Safa and Marwa anddo another umra and sacrifice an animal. A woman should do the same ifher husband has intercourse with her while she is in ihram. " Malik said, "As for beginning umra at at-Tanim, (it is not the onlyalternative). It is permissible if Allah wills for some one to leavethe Haram and go into ihram if he wishes, but the best way is for himto go into ihram at the miqat which the Messenger of Allah, may Allahbless him and grant him peace, used (i.e. at-Tanim), or one which isfurther away." Yahya related to me from Malik, from Rabia ibn Abi Abd ar-Rahman,from Sulayman ibn Yasar, that the Messenger of Allah, may Allah blesshim and grant him peace, sent Abu Rafi and a man of the Ansar toarrange his marriage to Maymuna bint al-Harith, and the Messenger ofAllah, may Allah bless him and grant him peace, was in Madina beforehe had left for umra. Yahya related to me from Malik, from Nafi, from Nubayh ibn Wahb,who was from the tribe of Bani Abd ad-Dar, that Umar ibn Ubaydullahsent a message to Aban ibn Uthman (who was amir of the hajj at thetime), while both of them were in ihram, saying, "I want to marry BintShayba ibn Jubayr to Talha ibn Umar and I want you to be present."Aban told him that he should not do that and said, "I heard Uthman ibnAffan say that the Messenger of Allah, may Allah bless him and granthim peace, said, 'A man in ihram should not marry, or give inmarriage, or get betrothed.' " Yahya related to me from Malik, from Da'ud ibn al-Husayn, thatAbu Ghatafan ibn Tarif al-Murri told him that his father Tarif hadmarried a woman while he was in ihram, and Umar ibn al-Khattab hadrescinded the marriage. Yahya related to me from Malik, from Nafi, that Abdullah ibn Umarused to say, "Someone in ihram may neither get married, nor arrange amarriage for himself or others." Yahya related to me from Malik that he had heard that Said ibnal-Musayyab, Salim ibn Abdullah and Sulayman ibn Yasar were askedabout whether someone in ihram could get married, and they said, "Someone in ihram may neither get married nor give some one in marriage." Malik said that a man who was in ihram could return to hiswife if he wanted to, if she was still in her idda after she had beendivorced from him. Yahya related to me from Malik, from Yahya ibn Sa'id, fromSulayman ibn Yasar, that the Messenger of Allah, may Allah bless himand grant him peace, was once cupped on the top of his head while hewas in ihram, at Lahyay Jamal, which is a place on the road to Makka. Yahya related to me from Malik, from Nafi, that Abdullah ibn Umarused to say, "Someone in ihram should not be cupped, except when thereis no other alternative." Malik said, "Someone who is inihram should not be cupped except when it is necessary." Yahya related to me from Malik, from Abu'n-Nadr, the mawla of'Umar ibn 'Ubaydullah at-Taymi, from Nafi, the mawla of Abu Qatada al-Ansari, that Abu Qatada was once with the Messenger of Allah, mayAllah bless him and grant him peace. When they got to one of the roadsto Makka he fell behind with some companions of his who were muhrim,while he was not. Then he saw a wild ass, so he got on his mount andasked his companions to give him his whip but they refused. Then heasked them for his spear and they refused to give it to him. So hetook hold of it and attacked the ass and killed it. Some of thecompanions of the Messenger of Allah, may Allah bless him and granthim peace, ate from it, and others refused. When they had caught upwith the Messenger of Allah, may Allah bless him and grant him peace,they asked him about it and he said, "It is food that Allah has fedyou with." Yahya related to me from Malik, from Hisham ibn Urwa, from hisfather, that az-Zubayr ibn al-Awwam used to take dried gazelle meat(safif adh-dhiba) as provisions while he was in ihram. Maliksaid, "Safif are dried strips of meat." Yahya related to me from Malik, from Zayd ibn Aslam, that Ata ibnYasar had told him, from Abu Qatada, the same hadith about the wildass as that of Abu'n-Nadr, except that in the hadith of Zayd ibn Aslamthe Messenger of Allah, may Allah bless him and grant him peace, said,"Do you still have any of its meat?" Yahya related to me from Malik that Yahya ibn Said al-Ansari saidthat Muhammad ibn Ibrahim ibn al-Harith at-Taymi told him from Isa ibnTalha ibn Ubaydullah, fromUmayr ibn Salama ad-Damri, from al-Bahzi,that the Messenger of Allah, may Allah bless him and grant him peace,set out once for Makka while in ihram. When they had reached ar-Rawha,they unexpectedly came upon a wounded wild ass. Someone mentioned itto the Messenger of Allah, may Allah bless him and grant him peace,and hesaid, "Leave it. The man to whom it belongs is about to come."Then al-Bahzi, who was the man, came to the Prophet, may Allah blesshim and grant him peace, and said, "Messenger of Allah, do whateveryou want with this ass,' and the Messenger of Allah, may Allah blesshim and grant him peace, told Abu Bakr to divide it up among thecompany. Then they went on until they came to the well of al-Uthaba,which was between ar-Ruwaytha and al-Arj (between Makka and Madina),where they unexpectedly came upon a gazelle with an arrow in it, Iyingon its side in some shade. He claimed that the Messenger of Allah, mayAllah bless him and grant him peace, told someone to stand by it tomake sure no one disturbed it until everyone had passed by. Yahya related to me from Malik, from Yahya ibn Said, that heheard Said ibn al-Musayyab relating from Abu Hurayra that he was oncecoming back from Bahrayn, and, when he reached ar-Rabadha, he found acaravan of people from Iraq in ihram, who asked him whether they couldeat the meat of some game which they had found with the people of ar-Rabadha, and he told them they could eat it. He said, "Afterwards Ihad doubts about what I had told them to do, so when I got back toMadina I mentioned the matter to Umar ibn al-Khattab and he said,'What did you tell them to do?' I said, ' I told them to eat it.' Umaribn al-Khattab said, threatening me, 'If you had told them to doanything else I would have done something to you.' " Yahya related to me from Malik, from Ibn Shihab, that Salim ibnAbdullah heard Abu Hurayra relating to Abdullah ibn Umar how a groupof three people in ihram had passed him at ar-Rabadha and had askedhim for a fatwa about eating game which people who were not in ihramwere eating, and he told them that they could eat it. He said, "Then Iwent to Umar ibn al-Khattab in Madina and asked him about it, and hesaid, 'What did you say to them?' and I said, 'I told them that theycould eat it.' Umar said, 'If you had told them anything else I wouldhave done you an injury.' " Yahya related to me from Malik, from Zayd ibn Aslam, from Ata ibnYasar, that Kab al-Ahbar was once coming back from Syria with a groupof riders, and at a certain point along the road they found some game-meat and Kab said they could eat it. When they got back to Madina theywent to Umar ibn al-Khattab and told him about that, and he said, "Whotold you you could do that?", and they said, ''Kab.'' He said, "He wasindeed the one I made amir over you until you should return." Later, when they were on the road to Makka, a swarm of locusts passedthem by and Kab told them to catch them and eat them. When they gotback to Umar ibn al-Khattab they told him about this, and he said (toKab), "What made you tell them they could do that?" Kab said, "It isgame of the sea." He said, "How do you know?", and Kab said, "Amir al-muminin, by the One in whose hand my self is, it is only the sneeze ofa fish which it sneezes twice every year." Malik was askedwhether a muhrim could buy game that he had found on the way. Hereplied, "Game that is only hunted to be offered to people performingHajj I disapprove of and forbid, but there is no harm in game that aman has which he does not intend for those in ihram, but which amuhrim finds and buys." Malik said, about someone who hadsome game with him that he had hunted or bought at the time when hehad entered into ihram, that he did not have to get rid of it, andthat there was no harm in him giving it to his family. Maliksaid that it was halal for some one in ihram to fish in the sea or inrivers and lakes, etc. Yahya related to me from Malik, from Ibn Shihab, from Ubaydullahibn Abdullah ibn Utba ibn Masud, from Abdullah ibn Abbas, that as-Sabibn Jaththama al-Laythi once gave a wild ass to the Messenger ofAllah, may Allah bless him and grant him peace, while he was at al-Abwa, or Waddan, and the Messenger of Allah, may Allah bless him andgrant him peace, gave it back to him. However, when the Messenger ofAllah, may Allah bless him and grant him peace, saw the expression onthe man's face he said, "We only gave it back to you because we are inihram." Yahya related to me from Malik, from Abdullah ibn Abi Bakr, thatAbd ar-Rahman ibn Amir ibn Rabia said, "I once saw Uthman ibn Affan inihram on a hot summer's day at al-Arj,and he had covered his face witha red woollen cloth. Some game-meat was brought to him and he told hiscompanions to eat. They said, 'Will you not eat then?', and he said,'I am not in the same position as you. It was hunted for my sake.' " Yahya related to me from Malik, from Hisham ibn Urwa, from hisfather, that A'isha, umm al-muminin, said to him, "Son of my sister,it is only for ten nights, so if you get an urge to do something,leave it," by which she meant eating game-meat. Malik saidthat if game was hunted forthe sake of a man who is in ihram and itwas prepared for him and he ate some of it knowing that it had beenhunted for his sake, then he had to pay a forfeit for all of the gamethat had been hunted on his behalf. Malik was asked aboutwhether someone who was forced to eat carrion while he was in ihramshould hunt game and then eat that rather than the carrion, and hesaid, "It is better for him to eat the carrion, because Allah, theBlessed and Exalted, has not given permission for someone in ihram toeither eat game or take it in any situation, but He has madeallowances for eating carrion when absolutely necessary." Malik said, "It is not halal for anyone, whether in ihram or not, toeat game which has been killed or sacrificed by some one in ihram,because, whether it was killed deliberately or by mistake, it was notdone in a halal manner, and so eating it is not halal. I have heardthis from more than one person. Somebody who kills game and then eatsit only has to make a single kaffara, which is the same as forsomebody who kills game but does not eat any of it." Malik said, "It is not halal to eat any game that has been huntedin the Haram, or has had a dog set after it in the Haram and then beenkilled outside the Haram. Anyone that does that has to pay a forfeitfor what has been hunted. However, some one that sets his dog aftergame outside the Haram and then follows it until it is hunted down inthe Haram does not have to pay any forfeit, unless he set the dogafter the game near to the Haram. The game should not be eaten,however. If he set the dog loose near the Haram then he has to pay aforfeit for the game." Malik said, "Allah, the Blessed and Exalted, says, 'O you whotrust, do not kill game while you are in ihram. Whoever of you killsgame intentionally has to pay a forfeit commensurate with what he haskilled in cattle which two men from among you shall judge, asacrificial animal which reaches the Kaba, or else he makes a kaffaraof either feeding poor people or the equivalent of that in fasting, sothat he may taste the consequences of what he has done.' " (Sura 5ayat 95). Malik said, "Someone who hunts game when he is notin ihram and then kills it while he is in ihram is in the sameposition as someone who buys game while he is in ihram and then killsit. Allah has forbidden killing it, and so a man who does so has topay a forfeit for it. The position that we go by in this matter isthat a forfeit is assessed for anyone who kills game while he is inihram." Yahya said that Malik said, "The best that I haveheard about someone who kills game and is assessed for it is that thegame which he has killed is assessed and its value in food isestimated and with that food he feeds each poor man a mudd, or fasts aday in place of each mudd. The number of poor men is considered, andif it is ten then he fasts ten days, and if it is twenty he faststwenty days, according to how many people there are to be fed, even ifthere are more than sixty." Malik said, "I have heard that aforfeit is assessed for someone who kills game in the Haram while heis not in ihram in the same way that it is assessed for some one whokills game in the Haram while he is in ihram ." Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "There are five kinds of animal which it is not wrong for some one in ihram to kill: crows, kites, scorpions, rats and mice, and wilddogs." Yahya related to me from Malik from Abdullah ibn Dinar from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace,said,"There are five (kinds of) animal which it is not wrong for some one in ihram to kill: scorpions, rats and mice, crows,kites and wild dogs. " Yahya related to me from Malik from Hisham ibn Urwa from his father that the Messenger of Allah, may Allah bless him and grant him peace, said, "There are five trespassers that can be killed in the Haram: rats and mice, scorpions, crows, kites and wild dogs." Yahya related to me from Malik from Ibn Shihab that Umar ibn al-Khattab told people to kill snakes in the Haram. Malik said,about the "wild dogs" which people were told to kill in the Haram,that any animals that wounded, attacked, or terrorised men, such aslions, leopards, Iynxes and wolves, were counted as"wild dogs."However, someone who was in ihram should not kill beasts of prey thatdid not attack (people), such as hyenas, foxes, cats and anything elselike them, and if he did then he had to pay a forfeit for it.Similarly, someone in ihram should not kill any predatory birds exceptthe kinds that the Prophet, may Allah bless him and grant him peace,specified, namely crows and kites. If someone in ihram killed anyother kind of bird he had to pay a forfeit for it. Yahya related to me from Yahya ibn Said from Muhammad ibn Ibrahimibn alHarith at-Taymi from Rabia ibn Abi Abdullah ibn alHudayr that hesaw Umar ibn al-Khattab taking the ticks off a camel of his at as-Suqya while he was in ihram . Malik said that he disapprovedof that. Yahya related to me from Malik from Alqama ibn Abi Alqama thathis mother said, "I heard A'isha, the wife of the Prophet, may Allahbless him and grant him peace, being asked whether some one in ihramcould scratch their body or not, and she said, 'Yes, he can scratch itand do so as hard as he pleases. I would scratch even if my hands weretied and I could only use my feet.' " Yahya related to me from Malik from Ayyub ibn Musa that Abdullahibn Umar once looked in the mirror for something that was irritatinghim while he was in ihram. Yahya related to me from Malik from Nafi that Abdullah ibn Umardid not like people who were in ihram removing mites or ticks fromtheir camels. Malik said, "This is what I like most out ofwhat I have heard about the matter." Yahya related to me from Malik that Muhammad ibn Abdullah ibn AbiMaryam once asked Said ibn al-Musayyab about (what to do with) a nailof his that had broken while he was in ihram and Said said, "cut itoff." Malik was asked whether some one in ihram who had anear-complaint could use medicinal oil which was not perfumed fordropping into his ears, and he said, "I do not see any harm in that,and even if he were to put it into his mouth I still would not see anyharm in it." Malik said that there was no harm in some one inihram lancing an abscess that he had, or a boil, or cutting a vein, ifhe needed to do so. Yahya related to me from Malik from Ibn Shihab from Sulayman ibnYasar that Abdullah ibn Abbas said, "Al-Fadl ibn Abbas was ridingbehind the Messenger of Allah, may Allah bless him and grant himpeace, when a woman from the Khathama tribe came to him to ask him fora fatwa. Al-Fadl began to look at her, and she at him, and theMessenger of Allah, may Allah bless him and grant him peace, turnedFadl's face away to the other side. The woman said, 'Messenger ofAllah, Allah's making the hajj obligatory finds my father a very oldman, unable to stay firm on his riding-beast. Can I do hajj for him?',and he said, 'Yes.' This was during the farewell hajj." Yahya related to me that Malik said, "Someone whose passage tothe House is blocked by an enemy is freed from every restriction ofihram, and should sacrifice his animal and shave his head wherever hehas been detained, and there is nothing for him to make upafterwards." Yahya related to me from Malik that he had heardthat when the Messenger of Allah, may Allah bless him and grant himpeace, and his companions came out of ihram at al-Hudaybiya theysacrificed their sacrificial animals and shaved their heads, and werefreed from all the restrictions of ihram without having done tawaf ofthe House and without their sacrificial animals reaching the Kaba. There is nothing known about the Messenger of Allah, mayAllah bless him and grant him peace, ever telling any of hiscompanions, or anybody else that was with him, to make up for anythingthey had missed or to go back to doing anything they had not finisheddoing. Yahya related to me from Malik from Nafi that when Abdullah ibnUmar set out for Makka during the troubles (between al-Hajjaj ibnYusuf and Zubair ibn al-Awwam) he said, "If I am blocked from going tothe House we shall do what we did when we were with the Messenger ofAllah, may Allah bless him and grant him peace," and he went intoihram for umra, because that was what the Messenger of Allah, mayAllah bless him and grant him peace, did in the year of al-Hudaybiya. But afterwards, he reconsidered his position and said, "It isthe same either way." After that he turned to his companions and said,"It is the same either way. I call you to witness that I have decidedin favour of hajj and umra together." He then got through tothe House (without being stopped) and did one set of tawaf, which heconsidered to be enough for himself, and sacrificed an animal. Malik said, "This is what we go by if someone is hindered by anenemy, as the Prophet, may Allah bless him and grant him peace, andhis companions were. If some one is hindered by anything other than anenemy, he is only freed from ihram by tawaf of the House. " Yahya related to me from Malik from Ibn Shihab from Salim ibnAbdullah that Abdullah ibn Umar said, "Someone who is held back fromgoing to the House by illness can only come out of ihram after he hasdone tawaf of the House and say between Safa and Marwa. If it isabsolutely necessary for him to wear any ordinary clothes, or undergomedical treatment, he should do that and pay compensation for it." Yahya related to me from Malik from Yahya ibn Said that he hadheard that A'isha, the wife of the Prophet, may Allah bless him andgrant him peace, used to say, "Only the House frees a person in ihramfrom ihram." Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani that a very old man from Basra once said to him, "I set outfor Makka but on the way there I broke my thigh, so I sent a messageon to Makka Abdullah ibn Abbas and Abdullah ibn Umar and the peoplewere there, but no-one allowed me to leave ihram, and I stayed therefor seven months until I left ihram by doing an umra.'' Yahya related to me from Malik from Ibn Shihab from Salim ibnAbdullah that Abdullah ibn Umar said, "Some one who is detained bysickness before he has got to the House cannot leave ihram until hehas done tawaf of the House and say between Safa and Marwa." Yahya related to me from Malik from Yahya ibn Said from Sulayman ibnYasar that Said ibn Huzaba al-Makhzumi was thrown off his mount whilehe was in ihram on the road to Makka. He asked after the person incharge of the relay station where he was injured and he found Abdullahibn Umar, Abdullah ibn az-Zubayr and Marwan ibn al-Hakam there. Hetold them what had happened to him and all of them said that he shouldtake whatever medicine he had to take and pay compensation for it.Then, when he got better again, he should do umra and come out of hisihram, after which he had to do hajj another year and to offerwhatever sacrificial animal he was able to in the future. Malik said, "This is what we do here (in Madina) if someone isdetained by something other than an enemy. And when Abu Ayyub al-Ansari and Habbar ibn al-Aswad came to the day of the sacrifice andhad missed the hajj, Umar ibn al-Khattab told them to come out ofihram by doing umra and then to go home free of ihram and do hajj sometime in the future and to sacrifice an animal, or, if they could notfind one, to fast three days during the hajj and seven days after theyhad returned to their families." Malik said, "Anyone who isdetained from doing hajj after he has gone into ihram, whether byillness or otherwise, or by an error in calculating the month orbecause the new moon is concealed from him is in the same position assome one who is hindered from doing the hajj and must do the same ashe does." Yahya said that Malik was asked about the situationof someone from Makka who went into ihram for hajj and then broke abone or had severe stomach pain, or of a woman who was in labour, andhe said, "Someone to whom this happens is in the same situation as onewho is hindered from doing the hajj, and he must do the same as peoplefrom outlying regions do when they are hindered from doing the hajj." Malik said, about someone who arrived in the months of thehajj with the intention of doing umra, and completed his umra and wentinto ihram in Makka to do hajj, and then broke a bone or somethingelse happened to him which stopped him from being present at Arafawith everybody else, "I think that he should stay where he is until heis better and then go outside the area of the Haram, and then returnto Makka and do tawaf of the House and say between Safa and Marwa, andthen leave ihram. He must then do hajj again another year and offer asacrificial animal ." Malik said, about someone who leftihram in Makka, and then did tawaf of the House and say between Safaand Marwa, and then fell ill and was unable to be present witheverybody at Arafa, "If the hajj passes someone by he should, if hecan, go out of the area of the Haram and then come back in again to doumra and do tawaf of the House and say between Safa and Marwa, becausehe had not intended his initial tawaf to be for an umra, and so forthis reason he does it again. He must do the next hajj and offer asacrificial animal. If he is not one of the people of Makka,and something happens to him which stops him from doing the hajj, buthe does tawaf of the House and say between Safa and Marwa, he shouldcome out of ihram by doing an umra and then do tawaf of the House asecond time, and say between Safa and Marwa, because his initial tawafand say were intended for the hajj. He must do the next hajj and offera sacrificial animal." Yahya related to me from Malik from Ibn Shihab from Salim ibnAbdullah that Abdullah ibn Muhammad ibn Abi Bakras-Siddiq toldAbdullah ibn Umar from A'isha, that the Prophet, may Allah bless himand grant him peace, said, "Don't you see that when your people builtthe Kaba they fell short of the foundations of Ibrahim?" A'isha said,"Messenger of Allah, won't you return it to the foundations ofIbrahim?" and the Messenger of Allah, may Allah bless him and granthim peace, said, "If it were not that your people have only recentlyleft kufr, I would have done so." Salim ibn Abdullah saidthat Abdullah ibn Umar said, "If A'isha heard this from the Messengerof Allah, may Allah bless him and grant him peace, then I considerthat the Messenger of Allah, may Allah bless him and grant him peace,only refrained from greeting the two corners which are adjacent to theHijr because the House had not been completed on the foundations ofIbrahim." (i.e. the corners he did not touch were not the originalcorners of the Kaba) . Yahya related to me from Malik from Hisham ibn Urwa from hisfather that A'isha, umm al-muminin, said, "I do not mind whether Ipray in the Hijr or in the House." (i.e. praying in the Hijr is thesame as praying in the House). Yahya related to me from Malik that he heard Ibn Shihab say thathe had heard one of the people of knowledge say that the Hijr was onlyenclosed so that people would go beyond it as they were making tawaf,and their tawaf would therefore encompass the original House. Yahya related to me from Malik from Jafar ibn Muhammad from hisfather that Jabir ibn Abdullah said, "I saw the Messenger of Allah,may Allah bless him and grant him peace, hastening from the BlackStone until he reached it again, three times." Malik said,"This is what is still done by the people of knowledge in our city." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to hasten from the Black Stone round to the Black Stone threetimes and then would walk four circuits normally. Yahya related to me from Malik from Hisham ibn Urwa that when hisfather did tawaf of the House he would hasten in the first threecircuits and say in a low voice, "O Allah, there is no god but You,and You bring to life after You have made to die." Allahummala ilaha illa anta, wa anta tuhyi badama amatta. Yahya related to me from Malik from Hisham ibn Urwa from hisfather that he saw Abdullah ibn az-Zubayr go into ihram for umra atat-Tanim. He said, "Then I saw him hasten around the Housefor three circuits." Yahya related to me from Malik from Nafi that Abdullah ibn Umarnever used to do tawaf of the House or say between Safa and Marwa ifhe went into ihram in Makka until he had returned from Mina, nor wouldhe hasten when doing tawaf of the House if he went into ihram inMakka. Yahya related to me from Malik that he had heard that when theMessenger of Allah, may Allah bless him and grant him peace, hadfinished his tawaf of the House, prayed two rakas, and wanted to go toSafa and Marwa, he would salute the corner of the Black Stone beforehe left. Yahya related to me from Malik from Hisham ibn Urwa that hisfather said that the Messenger of Allah, may Allah bless him and granthim peace, once said to Abd ar-Rahman ibn Awf, "What do you do, AbuMuhammad, when saluting the corner?" and Abd ar-Rahman said,"Sometimes I salute it, and sometimes I don't." The Messenger ofAllah, may Allah bless him and grant him peace, said, "You are right." Yahya related to me from Malik from Hisham ibn Urwa that hisfather used to salute all the corners when he did tawaf of the Houseand did not omit the Yamani corner unless he was prevented from it. Yahya related to me from Malik from Hisham ibn Urwa from hisfather that Umar ibn al-Khattab said to the corner of the Black Stonewhile he was doing tawaf of the House, "You are only a stone, and if Ihad not seen the Messenger of Allah, may Allah bless him and grant himpeace, kiss you, I would not do so." Then he kissed it. Malik said, "I have heard some of the people of knowledge recommendingsomeone doing tawaf of the House to put his hand to his mouth when hetakes it from the Yamani corner." Yahya related to me from Malik from Hisham ibn Urwa that hisfather would never do two sets of seven tawafs together withoutpraying between them. After every seven tawafs he would pray tworakas, sometimes at the maqam of Ibrahim, and sometimes elsewhere. Malik was asked whether a man doing voluntary tawaf could, tomake it easier on himself, join two or more sets of seven circuits andthen pray whatever he owed for those sets of seven, and he said, "Heshould not do that. The sunna is that he does two rakasafter everyseven circuits." Malik said, about someone who began doingtawaf and then forgot how many he had done and did eightor ninecircuits, "He should stop when he knows that he has done more than theright number and then pray two rakas,and he should not count the onesthat he has done in excess. Neither should he build on the nine thathe has done and then pray the rakas for the two sets of seven circuitstogether, because the sunna is that you pray two rakas after everyseven circuits." Malik said that someone who was in doubtabout his tawaf after he had prayed the two rakas of tawaf should goback and complete his tawaf until he was certain of how much he haddone. He should then repeat the two rakas, because prayer when doingtawaf was only valid after completing seven circuits. "Ifsome one breaks his wudu either while he is doing tawaf, or when hehas finished tawaf but before he has prayed the two rakas of tawaf, heshould do wudu and begin the tawaf and the two rakas afresh. Breakingwudu does not interrupt say between Safa and Marwa, but a personshould not begin say unless he is pure by being in wudu." Yahya related to me from Malik from Ibn Shihab from Humayd ibnAbd ar-Rahman ibn Awf that Abd ar-Rahman ibn Abd al-Qari mentioned tohim that he once did tawaf of the House with Umar ibn al-Khattab aftersubh and when Umar had finished his tawaf he looked and saw that thesun had not yet risen, so he rode on until he made his camel kneel atDhu Tuwa, and he prayed two rakas. Yahya related to me from Malik that Abu'z Zubayr al-Makki said,"I saw Abdullah ibn Abbas doing tawaf after asr. Then he went into hisroom and I do not know what he did." Yahya related to me from Malik that Abu'z-Zubayr al-Makki said,"I saw the House deserted both after subh and asr, with no-one doingtawaf." Malik said, "If someone does some of his circuits andthen the subh or asr prayer is begun, he should pray with the imam andthen complete the rest of his circuits but should not pray at alluntil the sun has either risen or set " He added, "There isno harm in delaying the two rakas until after he has prayed maghrib." Malik said, "There is no harm in someone doing a single tawafafter subh or after asr, not to do more than one group of sevencircuits, and then as long as he delays the two rakas until after thesun has risen, as Umar ibn al-Khattab did, or he delays them untilafter the sun has set if it is after asr. Then when the sun has set hecan pray them if he wants, or, if he wants, he can delay them untilafter he has prayed maghrib. There is no harm in that." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat Umar ibn al-Khattab said, "No-one should leave the hajj until hehas done tawaf of the House, and tawaf of the House is the finalrite." Malik said, commenting about Umar ibn al-Khattab'ssaying 'tawaf of the House is the final rite,' "In our opinion, andAllah knows best, that is because Allah, the Blessed and Exalted,says, 'Whoever exalts the rituals of Allah - that is from the taqwa ofthe hearts' (Sura 22 ayat 32), and He says, 'Then their halal place(of sacrifice) is at the Ancient House,' and the place of all therituals and where they end is therefore at the Ancient House." Yahya related to me from Malik from Yahya ibn Said that Umar ibnal-Khattab refused to let one man who had not taken leave of the Housepass adh-Dhahran, (a valley eighteen miles from Makka) until he hadtaken leave of it. Yahya related to me from Malik from Hisham ibn Urwa that hisfather said, "Allah has completed the hajj of anyone who does thetawaf al-ifada. It is fitting that tawaf of the House be the last ofhis contract, as long as nothing prevents him, and if somethingprevents him, or an obstacle arises, then Allah has completed hishajj." Malik said, "I do not think that a man who does notknow that the last of his contract is tawaf of the House until he hasleft owes anything, unless he is nearby and can return, do tawaf, andthen leave having done the tawaf al-ifada." Yahya related to me from Malik from Abu'l-Aswad Muhammad ibn Abdar-Rahman ibn Nawfal from Urwa ibn az-Zubayr from Zaynab bint AbiSalama that Umm Salama, the wife of the Prophet, may Allah bless himand grant him peace, said, "I once complained to the Messenger ofAllah, may Allah bless him and grant him peace, that I was ill and hesaid, 'Do tawaf riding behind the people.' So I did tawaf riding mycamel, while the Messenger of Allah, may Allah bless him and grant himpeace, was praying by the side of the House, reciting Surat at-Tur." Yahya related to me from Malik from Abu'z Zubayr al-Makki thatAbu Maiz al-Aslami Abdullah ibn Sufyan told him that once, when he wassitting with Abdullah ibn Umar, a woman came to ask him for anopinion. She said, "I set out intending to do tawaf of the House, butthen, when I got to the gate of the Mosque, I started bleeding, so Iwent back until it had left me. Then I set out again, and then, when Igot to the gate of the mosque, I started bleeding, so I went backuntil it had left me. Then I set off again, and then, when I got tothe gate of the mosque, I started bleeding." Abdullah ibn Umar said,"That is only an impulse from Shaytan. Do ghusl, then bind yourprivate parts with a cloth and do tawaf." Yahya related to me from Malik that he had heard that if Sad ibnAbi Waqqas entered Makka late, he would go to Arafa before doing tawafof the House and say between Safa and Marwa, and then do tawaf when hegot back. Malik said, "The leeway is broad, if Allah wills." Malik was asked whether somebody that was doing obligatorytawaf could stop and talk with another man, and he said, "I do notlike him to do that." Malik said, "Only someone who is pure(by being in wudu) should do tawaf of the House or say between Safaand Marwa." Yahya related to me from Malik from Jafar ibn Muhammad ibn AIifrom his father that Jabir ibn Abdullah said, "I heard the Messengerof Allah, may Allah bless him and grant him peace, say as he left themosque, intending to go to Safa, 'We begin with that with which Allahbegan,' and he began with Safa." Yahya related to me from Malik from Jafar ibn Muhammed ibn AIifrom his father from Jabir ibn Abdullah that the Messenger of Allah,may Allah bless him and grant him peace, used to say, "Allah isgreater" three times when he stopped on Safa, and "There is no god butAllah, alone, without any partner. To Him belong the Kingdom andpraise, and He has power over everything" three times, and make dua.He would then do the same on Marwa. Yahya related to me from Malik from Nafi that he heard Abdullahibn Umar making dua on Safa saying, "O Allah, You have said, 'call onMe - I will answer you' and You do not break Your promise. So I amaskingYou, in the same way that You have guided me to Islam, not totake it away from me, and that You make me die while I am muslim." Yahya related to me from Malik from Hisham ibn Urwa that hisfather said, "Once when I was young I said to A'isha, umm al-muminin,'Have you seen the saying of Allah, the Blessed and Exalted, "Safa andMarwa are among the waymarks of Allah, so whoever does hajj or umra tothe House, there is no harm in his going between them," so it followsthat there should be no harm for some one who does not go betweenthem.' A'isha said, 'No. If it were as you say, there wouldbe no harm in his not going between them. This ayat was only revealedabout the Ansar. They used to make pilgrimage to Manat, and Manat wasan idol near Qudayd, and they used to avoid going between Safa andMarwa, and when Islam came they asked the Messenger of Allah, mayAllah bless him and grant him peace, about this and Allah, the Blessedand Exalted, revealed, "Safa and Marwa are among the waymarks ofAllah, so whoever does hajj or umra to the House, there is no harm inhis going between them. " ' " Yahya related to me from Malik from Hisham ibn Urwa that Sawdabint Abdullah ibn Umar, who was in the household of Urwa ibn az-Zubayr, set off walking between Safa and Marwa when doing either hajjor an umra. She was a heavy woman and she began when everybody wasleaving after the isha prayer, and she still had not completed hercircuits when the first call was given for subh, but finished thembetween the two calls to prayer. If Urwa saw people doingcircuits on riding beasts he would tell them in very strong terms notto do so, and they would pretend to be ill, out of awe of him. Hisham added, "He used to say to us about them 'These areunsuccessful and have lost.' " Malik said, "Someone whoforgets say between Safa and Marwa in an umra, and does not rememberuntil he is far from Makka, should return and do say. If, in themeantime, he has had intercourse with a woman, he should return and dosay between Safa and Marwa so as to complete what remains of thatumra, and then after that he has to do another umra and offer asacrificial animal." Malik was asked about someone who metanother man when doing say between Safa and Marwa and stopped to talkwith him, and he said, "I do not like anyone to do that." Malik said, "If anyone forgets some of his tawaf or is uncertain aboutit and remembers only when he is doing say between Safa and Marwa, heshould stop the say and complete his tawaf of the House apart fromthat about which he is certain. After that he prays the two rakas ofthe tawaf, and then begins his say between Safa and Marwa." Yahya related to me from Malik from Jafar ibn Muhammad from hisfather from Jabir ibn Abdullah that the Messenger of Allah, may Allahbless him and grant him peace, walked when he came down from Safa andMarwa and then, when he reached the middle of the valley, he brokeinto a light run until he had left it. Malik said, about aman who, out of ignorance, did the say between Safa and Marwa beforehe had done tawaf of the House, "He should go back and do tawaf of theHouse and then do say between Safa and Marwa. If he does not learnabout this until he has left Makka and is far away, he should returnto Makka and do tawaf of the House and say between Safa and Marwa. Ifin the meantime he has had intercourse with a woman he should return,and do tawaf of the House and say between Safa and Marwa so that hecompletes what he owes of that umra. Then, after that, he has to doanother umra and offer a sacrificial animal ." Yahya related to me from Malik from Abu'n Nadr, the mawla of Umaribn Ubaydullah, from Umayr, the mawla of Abdullah ibn Abbas, from Ummal-Fadl bint al-Harith, that she was present when some people werearguing on the day of Arafa about whether the Messenger of Allah, mayAllah bless him and grant him peace, was fasting or not. Some of themsaid he was fasting, and some of them said he was not. So she sent abowl of milk to him while his camel was standing still and he drank. Yahya related to me from Malik from Yahya ibn Said from al-Qasimibn Muhammad that A'isha, umm al-muminin, used to fast on the day ofArafa . Al-Qasim said, "I saw her, when the imam began movingaway (after sunset) on the afternoon of Arafa, stay where she wasuntil the ground between her and the people became clear. Then sheasked for something to drink and broke her fast." Yahya related to me from Malik from Abu'n-Nadr, the mawla of Umaribn Ubaydullah, from Sulayman ibn Yasar that the Messenger of Allah,may Allah bless him and grant him peace, forbade fasting on the daysof Mina. Yahya related to me from Malik from Ibn Shihab that the Messengerof Allah, may Allah bless him and grant him peace, sent Abdullah ibnHudhayfa out on the days of Mina to circulate among the people to tellthem those days were for eating and drinking and remembrance of Allah. Yahya related to me from Malik from Muhammad ibn Yahya ibn Habbanfrom al-Araj from Abu Hurayra that the Messenger of Allah, may Allahbless him and grant him peace, forbade fasting on two days - the dayof the Id al-Fitr and the day of the Id al-Adha. Yahya related to me from Malik from Yazid ibn Abdullah ibn al-Hadi from Abu Murra, the mawla of Umm Hani, the sister of Aqil ibn AbiTalib, that Abdullah ibn Amr ibn al-As told him that he had visitedhis father Amr ibn al-As and found him eating. His father had invitedhim to eat, and when he replied that he was fasting, his father said,"These are the days on which the Messenger of Allah, may Allah blesshim and grant him peace, forbade us to fast, and told us to break thefast on them." Malik said, "These days are the days oftashriq." Yahya related to me from Malik from Nafi from Abdullah ibn AbiBakr ibn Muhammad ibn Amr ibn Hazm that the Messenger of Allah, mayAllah bless him and grant him peace, sacrificed a camel, which hadbelonged to Abu Jahl ibn Hisham, in either a hajj or an umra. Yahya related to me from Malik from Abu'z Zinad from al-Araj fromAbu Hurayra that the Messenger of Allah, may Allah bless him and granthim peace, saw a man driving forward a camel which he was going tosacrifice, and he told him to ride it. The man said, "Messenger ofAllah, it is an animal that I am going to sacrifice," and he replied,"Ride it, woe on you," either the second or the third time. Yahya related to me from Malik from Abdullah ibn Dinar that heused to see Abdullah ibn Umar sacrificing animals two at a time duringhajj and one at a time during umra. He said, "I saw him sacrifice ananimal during an umra outside the house of Khalid ibn Usayd, where hewas staying. I saw him stick his spear in the throat of the animal hewas going to sacrifice until the spear came out under its shoulder."' Yahya related to me from Malik from Yahya ibn Said that Umar ibnAbd al-Aziz once sacrificed a camel during a hajj or an umra. Yahya related to me from Malik from Abu Jafar al-Qari thatAbdullah ibn Ayyash ibn Abi Rabia al-Makhzumi sacrificed two camels,one of them a Bactrian. Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say, "If a she-camel that is being driven as a sacrificialanimal gives birth, the offspring should be carried along as well andthey are sacrificed together with her, and if there is no place wherethey can be carried, they should be carried on the mother until theyare all sacrificed." ahya related to me from Malik from Hisham ibn Urwa that hisfather said, "If necessary, ride on your sacrificial animal, withoutburdening it, and if necessary, drink its milk after its young one hasdrunk its fill, and when you sacrifice it, sacrifice the young onewith it." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat when he brought an animal to be sacrificed from Madina he wouldgarland it and brand it at Dhu'l-Hulayfa, doing the garlanding beforethe branding, but doing both in the same place, while facing theqibla. He would garland the animal with two sandals and brand it onits left side. It would then be driven with him until he observed thestanding together with everybody at Arafa. Then he would drive it onwith him when everybody else moved on, and then when he arrived atMina on the morning of the sacrifice, he would sacrifice the animal,before he shaved his head. He would sacrifice the animals with his ownhands ,lining them up standing and facing the qibla. He would then eatsome of the meat, and give some of it away. Yahya related to me from Malik from Nafi that Abdullah ibn Umarsaid, when nicking the hump of his sacrificial animal to brand it, "Inthe name of Allah, and Allah is greater." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say, "A sacrificial animal is what has been garlanded,branded, and stood with on Arafa." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to drape his sacrificial animals in fine Egyptian linen,saddlecloths and sets of clothing, which he would afterwards send tothe Kaba and have the Kaba draped with them. Yahya related to me from Malik that he asked Abdullah ibn Dinarwhat Abdullah ibn Umar used to do with the drapings of his animalswhen the Kaba began to be draped with the kiswa, and he said, "He gavethem away as sadaqa." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say, about sacrificial animals, "Six-year-old camels, three-year-old cows and sheep, or older than these." Yahya related to me from Malik from Nafi that Abdullah ibn Umarnever used to tear the drapes of his sacrificial animals, and he wouldnot drape them until he went from Mina to Arafa. Yahya related to me from Malik from Hisham ibn Urwa that hisfather used to say to his sons, "My sons, let none of you sacrificeany animal which he would be ashamed to sacrifice for a noble woman,for surely Allah is the noblest of noble ones, and the most deservingof those for whom things are chosen." Yahya related to me from Malik from Hisham ibn Urwa from hisfather that the man who was in charge of the sacrificial animal of theMessenger of Allah, may Allah bless him and grant him peace, said,"Messenger of Allah, what should I do with a sacrificial animal thatgets injured?" The Messenger of Allah, may Allah bless him and granthim peace, said to him, "Slaughter any sacrificial animal that isinjured. Then throw the garlands in its blood, and then give thepeople a free hand in eating it. Yahya related to me from Malik from Ibn Shihab that Said ibn al-Musayyab said, "If someone dedicates an animal voluntarily and then itis injured and he kills it and gives everyone a free hand in eatingit, he owes nothing. If, however, he eats some of it himself, or tellscertain other people to eat it, then he owes compensation." Yahya related to me from Malik from Thawr ibn Zayd ad-Dili fromAbdullah ibn Abbas the same as that. Yahya related to me from Malik that Ibn Shihab said, "If someonededicates an animal as compensation, or for a vow, or as the sacrificefor tamattu, and misfortune befalls it on the road, he must provide asubstitute." Yahya related to me from Malik from Nafi that Abdullah ibn Umarsaid, "If someone dedicates an animal and then it goes astray or dies,he should provide a substitute, if it was for a vow. If, however, itwas voluntary, then he can either provide a substitute for it or not,as he wishes." Yahya related to me from Malik that he had heard the people ofknowledge say, "Someone who dedicates a sacrificial animal forcompensation or as part of the hajj should not eat from it." Yahya related to me from Malik that he had heard that Umar ibnal-Khattab and AIi ibn Abi Talib and Abu Hurayra were asked about aman who had intercourse with his wife while he was in ihram on hajj.They said, "The two of them should carry on and complete their hajj.Then they must do hajj again in another year, and sacrifice ananimal." Malik added that AIi ibn Abi Talib said, "When theythen go into ihram for hajj in a future year they should keep apartuntil they have completed their hajj." Yahya related to me from Malik from Yahya ibn Said that he heardSaid ibn al-Musayyab asking a group of people, "What do you thinkabout someone who has intercourse with his wife while he is in ihram?"and none of them answered him. Said said, "There is a man who has hadintercourse with his wife while in ihram who has sent a message toMadina asking about it." Some of them said, "They should be kept apartuntil a future year," and Said ibn al-Musayyab said, "They shouldcarry on and complete the hajj which they have spoiled, and thenreturn home when they have finished. If another hajj comes upon them,they must do hajj and sacrifice an animal. They should go into ihramat the same place where they went into ihram for the hajj that theyspoiled, and they should keep apart until they have finished theirhajj." Malik said, "They should both sacrifice an animal." Malik said, about a man who had intercourse with his wifeduring hajj after he had come down from Arafa but before he had stonedthe Jamra, "He must sacrifice an animal and do hajj again in anotheryear. If, however, he had intercourse with his wife after he stonedthe Jamra, he only has to do an umra and sacrifice an animal and hedoes not have to do another hajj." Malik said, "What spoils ahajj or an umra and makes sacrificing an animal and repeating the hajjnecessary is the meeting of the two circumcised parts, even if thereis no emission. It is also made necessary by an emission if it is theresult of bodily contact. I do not think that a man who rememberssomething and has an emission owes anything, and if a man were to kisshis wife and no emission were to occur from that, he would only haveto sacrifice an animal. A woman in ihram who has intercourse with herhusband several times during hajj or umra out of obedience to him onlyhas to do another hajj and sacrifice an animal. That is if her husbandhas intercourse with her while she is doing hajj. If he hasintercourse with her while she is doing umra, she must repeat the umrashe has spoiled and sacrifice an animal." Yahya related to me from Malik that Yahya ibn Said said thatSulayman ibn Yasar told him that Abu Ayyub al-Ansari once set off todo hajj and then, when he reached an-Naziya, on the road to Makka, hisriding beasts strayed. He reached Umar ibn al-Khattab on the day ofsacrifice and told him what had happened and Umar said, "Do whatsomeone doing umra would do, and then you can leave ihram, and thenwhen the hajj next comes upon you, do it and sacrifice whatever animalis easy for you ." Malik related to me from Nafi from Sulayman ibn Yasar that Habbaribn al-Aswad arrived on the day of sacrifice while Umar ibn al-Khattabwas sacrificing his animal and said, "Amir al-muminin, we made amistake in our reckoning and we thought that today was the day ofArafa." Umar said, "Go to Makka, you and whoever else is with you, anddo tawaf and sacrifice your animal if you have one with you. Thenshave or cut your hair and return home. Then, in another year, do hajjand sacrifice an animal, and if you cannot find one, fast three dayson hajj and seven when you return home." Malik said, "Someonewho intends to do hajj and umra together and then misses the hajj mustdo hajj again in another year, doing hajj with umra, and offer twosacrificial animals, one for doing the hajj with umra, and one for thehajj that he has missed." Yahya related to me from Malik from Abu'z-Zubayr al-Makki fromAta ibn Abi Rabah that Abdullah ibn Abbas was asked about a man whohad had intercourse with his wife while at Mina before he had done thetawaf al-ifada, and he told him to sacrifice an animal. Yahya related to me from Malik from Thawr ibn Zayd ad-Dili thatlkrama, the mawla of Ibn Abbas, said, (and Thawr believed it to befrom Abdullah ibn Abbas), "Someone who has intercourse with his wifebefore he has done the tawaf al-ifada should do an umra and sacrificean animal." Yahya related to me from Malik that he had heard Rabia ibn AbiAbd ar-Rahman saying the same about that as what Ikrama related fromIbn Abbas. Malik said, "That is what I like most out of whatI have heard about the matter." Malik was asked about a manwho forgot the tawaf al-ifada until he had left Makka and returned tohis community and he said, "I think that he should go back and do thetawaf al-ifada, as long as he has not had sexual relations with women.If, however, he has had sexual relations with women, then he shouldnot only return and do the tawaf al-ifada, but he should also do anumra and sacrifice an animal. He should not buy theanimal in Makka andsacrifice it there, but if he has not brought one with him fromwherever it was he set out to do umra, he should buy one in Makka andthen take it outside the limits of the Haram and drive it from thereto Makka and sacrifice it there." Yahya related to me from Malik from Jafar ibn Muhammad from hisfather that Ali ibn Abi Talib used to say, "The least difficult thingacceptable as a sacrificial animal is a sheep." Yahya related to me from Malik that he had heard that Abdullahibn Abbas used to say, "The least difficult thing acceptable as asacrificial animal is a sheep." Malik said, "That is what Ilike most out of what I have heard about the matter, because Allah,the Blessed and Exalted, says in His Book, 'O you who trust, do notkill game while you are in ihram. Whoever of you kills itintentionally, there shall be repayment the like of what he has slain,from livestock, as shall be judged by two men of justice among you, asacrificial animal which will reach the Kaba, or food for poor people,or the equivalent of that in fasting,' (Sura 5 ayat 95) and a sheep isone of the animals which is judged to be acceptable as a sacrifice.Allah has called it a sacrificial animal, and there is no disputeamong us about the matter. How, indeed, could anyone be in doubt aboutthe matter? A sheep is the kaffara for anything which does not reachthe extent of something for which a camel or a cow would be thekaffara, and the kaffara for something which does not reach the extentof something for which a sheep would be the kaffara is fasting, orfeeding poor people." Yahya related to me from Malik from Nafi that Abdullah ibn Urnarused to say, "The least thing that is acceptable as a sacrificialanimal is a camel or a cow." Yahya related to me from Malik fromAbdullah ibn Abi Bakr that amawla of Amir bint Abd ar-Rahman called Ruqayya told him that she onceset out with Amra bint Abd ar-Rahman to go to Makka. She said, ''Amraentered Makka on the eighth of Dhu'l-Hijja, and I was with her. Shedid tawaf of the House, and say between Safa and Marwa, and thenentered the back of the mosque. She asked me, 'Do you have a pair ofscissors with you?' and I said, 'No.' She said, 'Then try and findsome for me.' I went and looked for some and brought them back and shecut some hair from the tresses of her head.Then, on the day ofsacrifice, she slaughtered a sheep." Yahya related to me from Malik from Sadaqa ibn Yasar al-Makkithat a man from the people of Yemen, who had his hair braided, came toAbdullah ibn Umar and said, "Abu Abd arRahman, I have come to do justumra. ''Abdullah ibn Umar said to him, "If I had been with you or youhad asked me I would have told you to do hajj and umra together." TheYemeni answered, "I am doing what I am doing," and Abdullah ibn Umarsaid to him, "Cut off the locks that are hanging from your head andoffer a sacrificial animal." A woman from Iraq said, "What should hissacrificial animal be, Abu Abd ar-Rahman?" and he said, "Hissacrificial animal?" and she said to him, "What should his sacrificialanimal be?" Abdullah ibn Umar said, "If I could only find a sheep tosacrifice, I would prefer to do that than to fast." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say, "A woman in ihram should not comb her hair when sheleaves ihram until she has cut some of the tresses of her hair, and ifshe has an animal for sacrifice with her she should not cut off any ofher hair until the animal has been killed." Yahya related to me from Malik that he had heard one of thepeople of knowledge say, "A man and wife should not share in onesacrificial animal. Each should sacrifice an animal separately." Malik was asked about whether someone who had been entrusted withan animal for him to sacrifice on hajj, who went into ihram for umra,should sacrifice it when he came out of ihram or postpone it so thathe sacrificed it at the time of the hajj while in the meantime he cameout of ihram from his umra. He said, "He should postpone it so that hemay sacrifice it at the time of the hajj, and meanwhile come out ofihram from his umra." Malik said, "If it is judged that some-one must offer an animal for having killed game, or for any otherreason, this animal can only be sacrificed at Makka, since Allah, theBlessed and Exalted, says, 'a sacrificial animal which will reach theKaba.' The fasting or sadaqa that is considered equivalent tooffering a sacrifice can be done outside Makka, and the person who isdoing it can do it wherever he likes." Yahya related to me from Malik from Yahya ibn Said from Yaqub ibnKhalid al-Makhzumi that Abu Asma, the mawla of Abdullah ibn Jafar,told him that he was with Abdullah ibn Jafar when they set out oncefrom Madina. At as-Suqya they passed by Husayn ibn Ali, who was ill atthe time. Abdullah ibn Jafar stayed with him and then, when he fearedthat he was late (for the hajj) he left, and sent for Ali ibn AbiTalib and Asma bint Umays in Madina, and they came to Husayn. ThenHusayn pointed to his head, and AIi told someone to shave his head.Then he sacrificed an animal for him at as-Suqya, killing a camel forhim. Yahya ibn Said added, "Husayn had set out with Uthmanibn Affan on that particular journey to Makka. " Yahya related to me from Malik that he had heard that theMessenger of Allah, may Allah bless him and grant him peace, said,"The whole of Arafa is a mawqif, except the middle of Urana, and thewhole of Muzdalifa is a standing-place, except for the middle ofMuhassir." Yahya related to me from Malik from Hisham ibn Urwa that Abdullahibn az-Zubayr used to say, "Know that the whole of Arafa is astanding-place except for the middle of Urana, and that the wholeofMuzdalifa is a standing-place except for the middle of Muhassir." Malik said, "Allah, the Blessed and Exalted says, 'There is to beno rafath, no fusuq and no jidal during the hajj.' " (Sura 2 ayat197). He added, "Rafath is sexual relations with women, andAllah knows best. Allah, the Blessed and Exalted says, 'Rafath withyour women is permitted to you on the night of the fast.' (Sura 2 ayat197). Fusuq are sacrifices made to idols, and Allah knows best. Allah,the Blessed and Exalted, says, 'Or a fisq offered up to other thanAllah.' (Sura 2 ayat 197) Jidal (arguing) during the hajj refers towhen the Quraysh used to stand near the mashar al-haram at Quzah inMuzdalifa, while the Arabs and others would stand at Arafa, and theywould argue about who was the more correct. Allah, the Blessed andExalted, says, 'And we appointed a method of sacrifice for everynation, which they followed, so let them not dispute with you aboutthe matter, and call to your Lord. Surely you are on a straightguidance.' (Sura 22 ayat 67) This is what jidal refers to in ouropinion, and Allah knows best. This I have heard from the people ofknowledge." Malik was asked about whether a man could stand at Arafa, or atMuzdalifa, or stone the Jamras, or do say between Safa and Marwa if hewas not in wudu, and he said, "Every practice in the hajj that amenstruating woman can take part in can be taken part in by a man whois not in wudu and there is nothing due from him for that. However, itis better for him to be in wudu for all those things, and he shouldnot make a general practice of it." Malik was asked whether aman who was riding should get down to do the standing at Arafa or ifhe could stand while mounted, and he said, "He can stand whilemounted, unless he or his riding beast have an illness, in which caseAllah is the one who most often accepts an excuse." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say, "Someone who does not stand at Arafa on the night ofMuzdalifa before the dawn breaks has missed the hajj, and someone whostands at Arafa on the night of Muzdalifa before the dawn breaks hascaught the hajj." Yahya related to me from Malik from Hisham ibn Urwa that hisfather said, "Someone who does not stand at Arafa on the night ofMuzdalifa before the dawn breaks has missed the hajj, andsome one who stands at Arafa on the night of Muzdalifa before the dawnbreaks has caught the hajj. Malik said, about a slave freedduring the wuquf at Arafa, "His standing does not fulfil for him thehajj of Islam, except if he was not in ihram and then he went intoihram after he was freed and he stood at Arafa that same night beforethe dawn broke in which case that is enough for him. If, however, hedid not go into ihram until after the dawn had broken, he is in thesame position as someone who misses the hajj by not catching thestanding at Arafa before the breaking of the dawn on the night ofMuzdalifa, and he will have to do the hajj of Islam later." Yahya related to me from Malik from Nafj from Salim andUbaydullah, two sons of Abdullah ibn Umar, that their father Abdullahibn Umar used to send his family and children from Muzdalifa to Minaahead of him so that they could pray subh at Mina and throw the stonesbefore everyone (else) arrived. Yahya related to me from Malik from Yahya ibn Said from Ata ibnAbi Rabah that a mawla of Asma bint Abi Bakr told him, "We arrived atMina with Asma bint Abi Bakr at the end of the night, and I said toher, 'We have arrived at Mina at the end of the night,' and she said,'We used to do that with one who was better than you.' " Yahya related to me from Malik that he had heard that Talha ibnUbaydullah used to send his family and children from Muzdalifa to Minaahead of him. Yahya related to.me from Malik that he had heard one of thepeople of knowledge disapproving of stoning the jamra until after dawnon the day of sacrifice, as it was halal for whoever had thrown thestones to sacrifice. Yahya related to me from Malik from Hisham ibn Urwa that Fatimabint al-Mundhir told him that she used to see Asma bint Abi BakratMuzdalifa telling whoever led the subh prayer for her and hercompanions to pray it as soon as the dawn broke, after which she wouldmount and go to Mina without stopping at all. Yahya related to me from Malik from Hisham ibn Urwa that hisfather said, "I was sitting with Usama ibn Zayd when some one askedhim, 'How did the Messenger of Allah, may Allah bless him and granthim peace, travel when he went from Arafa to Muzdalifa during thefarewell hajj?' and he replied, 'He went at a medium pace, but when hefound a gap (in the crowds) he speeded up.' " Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to spur on his mount in the middle of Muhassir over the distanceof a stone's throw. Yahya related to me from Malik that he had heard that theMessenger of Allah, may Allah bless him and grant him peace, said onceat Mina, "This place (where I have just sacrificed), and the whole ofMina, is a place of sacrifice," and he said once during umra, "Thisplace of sacrifice" meaning Marwa, "and all the pathways of Makka andits roads are a place of sacrifice." Yahya related to me from Malik that Yahya ibn Said said that Amrabint Abd ar-Rahman told him that she had heard A'isha, umm al-muminin,saying, "We set out with the Messenger of Allah, may Allah bless himand grant him peace, when there were five nights left in Dhu'l-Qadaand we assumed that we must be setting out for hajj. When we got nearto Makka, the Messenger of Allah, may Allah bless him and grant himpeace, told everyone that did not have a sacrificial animal with themto leave ihram after they had done tawaf of the House and say betweenSafa and Marwa." A'isha added, "We were sent some beef on theday of sacrifice. I asked what it was and they said that the Messengerof Allah, may Allah bless him and grant him peace, had sacrificed forhis wives." Yahya ibn Said said, "I mentioned this hadith toQasim ibn Muhammad and he said, 'She has given you the completehadith, by Allah.' " Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat Hafsa, umm al-muminin, once said to the Messenger of Allah, mayAllah bless him and grant him peace, "Why is it that everyone has leftihram and you still have not left ihram from your umra?" and hereplied, "I have matted my hair and garlanded my sacrificial animaland will not leave ihram until I have sacrificed the animal." 190 Yahya related to me from Malik from Jafar ibn Muhammad fromhis father from Ali ibn Abi Talib that the Messenger of Allah, mayAllah bless him and grant him peace, killed some of his sacrificialanimals himself, and someone else killed the rest. Yahya related to me from Malik from Nafi that Abdullah ibn Umarsaid, "Someone who vows to sacrifice a camel or a cow to Allah shouldgarland it with two sandals about its neck, and brand it by causingblood to flow from its side. He should then sacrifice it either at theHouse or at Mina on the day of sacrifice. There are no other correctplaces apart from those. However, someone who vows to slaughter acamel or a cow simply as a sacrifice can sacrifice it wherever hewishes." Yahya related to me from Malik from Hisham ibn Urwa that hisfather used to kill his sacrificial animals while they were standing. Malik said, "No-one is permitted to shave his head until hehas killed his sacrificial animal, and no-one must sacrifice beforedawn on the day of sacrifice. The things that should be done on theday of sacrifice are slaughtering, donning clothes, grooming the bodygenerally (at-tafath) and shaving the head, and none of this may bedone before the day of sacrifice." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat the Messenger of Allah, may Allah bless him and grant him peace,said, "O Allah, have mercy on those who shave their hair." They said,"And those who shorten (their hair), Messenger of Allah." He said,"O Allah, have mercy on those who shave." They said, "And those whoshorten, Messenger of Allah." He said, "And those who shorten." Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasimthat his father used to go into Makka by night when he was doing umraand do tawaf of the House and say between Safa and Marwa and delay theshaving until the morning, but he would not go back to the House anddo tawaf again until he had shaved his head. Abd ar-Rahmanadded, "Sometimes he would enter the mosque and do the witr prayerthere without actually going near the House." Malik said,"At-tafath is shaving the head, putting on normal clothes and thingsof that nature." Yahya said that Malik was asked whether aman who forgot to shave (his head) at Mina during the hajj could shavein Makka, and he said, "That is permissible, but I prefer the shavingto be done at Mina." Malik said, "What we are all agreed uponhere (in Madina) is that no-one should shave his head or cut his hairuntil he has killed his sacrificial animal, if he has one, and thingsthat are haram for him do not become halal for him until he leavesihram at Mina on the day of sacrifice. This is because Allah, theBlessed and Exalted, says, 'Do not shave yourheads until thesacrificial animal has reached its destination. ' " Yahya related to me from Malik from Nafi that if Abdullah ibnUmar had finished the fast of Ramadan and intended to do hajj, hewould not cut his hair or beard at all until he had done hajj. Malik said, "It is not necessary for people to do the same." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to trim his beard and moustache when he shaved at the end of ahajj or umra. Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahmanthat a man came to Qasim ibn Muhammad and said, "I did the tawaf al-ifada along with my wife, and then I went off onto a mountain path andapproached my wife to make love to her, and she said, 'I have not cutmy hair yet.' So I bit some of her hair off with my teeth and then hadintercourse with her." Qasim laughed and said, "Tell her to cut herhair with some scissors." Malik said, "To my liking an animalshould be sacrificed in an instance such as this, because Abdullah ibnAbbas said, 'Whoever forgets any of his rites on hajj should sacrificean animal.' " Yahya related to me from Malik from Nafi that Abdullah ibn Umaronce met a relative of his called al-Mujabbar who had done the tawafal-ifada but, out of ignorance, had not shaved his head or cut hishair. Abdullah told him to go back and shave his head or cut his hair,and then go back and do the tawaf al-ifada. Yahya related to me from Malik that he had heard that when Salimibn Abdullah intended to go into ihram he would call for some scissorsand trim his moustache and beard before setting off and before goinginto ihram. Yahya related to me from Malik from Nafi from 'Abdullah ibn 'Umarthat Umar ibn al-Khattab said, "Someone who puts plaits in his hairshould shave his head, and do not plait your hair in such a way thatit seems you have matted it." Yahya related to me from Malik from Yahya ibn Said from Said ibnal-Musayyab that Umar ibn al-Khattab said, "Anyone who has braided hishair, or plaited it or matted it must shave his head." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat the Messenger of Allah, may Allah bless him and grant him peace,entered the Kaba with Usama ibn Zayd, Bilal ibn Rabah and Uthman ibnTalha al-Hajabi and locked it behind him and stayed there for sometime. Abdullah said that he asked Bilal when he came out whatthe Messenger of Allah had done there and he said, "He positionedhimself with one support to his left, two supports to his right, andthree behind him (the house had six supports at that time) and then heprayed." Yahya related to me from Malik from Ibn Shihab that Salim ibnAbdullah said, ''Abd al-Malik ibn Marwan wrote to al-Hajjaj ibn Yusuftelling him not to disagree with Abdullah ibn Umar about anything todo with the hajj. Then, when the day of Arafa came Abdullah ibn Umarwent to him just after noon, and I went with him. He called out to himoutside his tent, 'Where is this man?' and a-lHajjaj came out to him,wearing a blanket dyed with safflower, and said to him, 'What's upwith you, Abu Abd ar-Rahman?' He said, 'Hurry up, if you want tofollow the sunna.' Al-Hajjaj said, 'At this hour?' and he said, 'Yes.'Al-Hajjaj said, 'Wait until I have poured some water over myself, andthen I will come out.' So Abdullah dismounted and waited until al-Hajjaj came out. He passed between me and my father and I said to him,'If you want to accord with the sunna today, then make the khutbashort, do not delay the prayer and do the prayer quickly.' Then hebegan looking at Abdullah ibn Umar to see if he would say the samething, and when Abdullah saw that, he said, 'What Salim is saying istrue.' " 20.64 Doing the Prayer at Mina on the Eighth Day ofDhu-l-Hijja, and the Jumua at Mina and Arafa Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to pray dhuhr, asr, maghrib, isha and subh at Mina. Then in themorning, after the sun had risen, he would go to Arafa . Malik said, "What we are all agreed upon here (in Madina) is that theimam does not recite the Qur'an out loud in dhuhr on the day of Arafa,and that he gives a khutba to the people on that day, and that theprayer on the day of Arafa is really a dhuhr prayer, and even if itcoincides with a jumua it is still a dhuhr prayer, but one which hasbeen shortened because of travelling." Malik said that theimam of the pilgrims should not pray the jumua prayer if the day ofArafa, the day of sacrifice or one of the three days after the day ofsacrifice, was a Friday. Yahya related to me from Malik from Ibn Shihab from Salim ibnAbdullah from Abdullah ibn Umar that the Messenger of Allah, may Allahbless him and grant him peace, prayed maghrib and isha together atMuzdalifa. Yahya related to me from Malik from Musa ibn Uqba that Kurayb,the mawla of Ibn 'Abbas, heard Usama ibn Zayd say, "The MessengerofAllah, may Allah bless him and grant him peace, left Arafa and then,when he reached ash-Shib, he dismounted and urinated and then didwudu, though not thoroughly. I said to him, 'It is time for theprayer, Messenger of Allah,' and he said 'The prayer is ahead of you,'and then mounted. When we arrived at Muzdalifa he dismounted and didwudu thoroughly. Then the iqama was said for the prayer and he prayedmaghrib. After that everyone settled his camel in its resting-place,and then the iqama for isha was said and he prayed it, without havingprayed anything between the two." Yahya related to me from Malik from Yahya ibn Said from Adi ibnThabit al-Ansari that Abdullah ibn Yazid al-Khatmi told him that AbuAyyub al-Ansari told him that he prayed maghrib and isha together atMuzdalifa during the farewell hajj, with the Messenger of Allah, mayAllah bless him and grant him peace. Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to pray maghrib and isha together at Muzdalifa. Malik said that the people of Makka who are doing hajj shouldshorten the prayer to two rakas when at Mina until they go back to Maka. Yahya related to me from Malik from Hisham ibn Urwa from hisfather that the Messenger of Allah, may Allah bless him and grant himpeace, prayed four raka prayers with only two rakas when at Mina, andthat Abu Bakr prayed them at Mina with only two rakas, and that Umaribn al-Khattab prayed them at Mina with only two rakas, and thatUthman prayed them at Mina with only two rakas for half of hiskhalifate, and then later completed them. Yahya related to me from Malik from Ibn Shihab from Said ibn al-Musayyab that Umar ibn al-Khattab prayed two rakas with everybody whenhe arrived in Makka. Then, when he had finished, he said, "People ofMakka, complete your prayer, because we are a group of travellers."Later, Umar ibn al-Khattab prayed two rakas with them at Mina, but wehave not heard that he said anything to them on that occasion. Yahya related to me from Malik from Zayd ibn Aslam from hisfather that Umar ibn al-Khattab prayed two rakas with the people ofMakka, and then, when he had finished, he said, "People of Makka,complete your prayer, becausewe are a group of travellers." Later,Umar prayed two rakas with them at Mina, but we have not heard that hesaid anything to them on that occasion. Malik was askedwhether the people of Makka should pray two rakas at Arafa or four,and whether the amir of the hajj, if he was a Makkan, should praydhuhr and asr with four rakas or two, and also how the people of Makkawho were living (at Mina) should pray, and he said, "The people ofMakka should pray only two rakas at Arafa and Mina for as long as theystay there, and should shorten the prayer until they return to Makka.The amir of the hajj, if he is a Makkan, should also shorten theprayer at Arafa and during the days of Mina. Anyone who is living atMina as a resident should do the full prayer at Mina, and similarlyanyone who lives at Arafa and is a resident there should do the fullprayer at Arafa." Yahya related to me that Malik said, "Someone who comes to Makkaat or before the new moon of Dhu'l-Hij ja and goes into ihram for thehajj should do the full prayer until he leaves Makka for Mina, andthen he should shorten the prayer. This is because he has decided tostay there for more than four nights." Yahya related to me from Malik from Yahya ibn Said that he hadheard that on the day after the day of sacrifice Umar ibn al-Khattabwent out a little after the sun had risen and said the takbir, andeveryone repeated it after him. Then he went out a second time thesame day when the sun was well up and said the takbir, and everyonerepeated it after him. Then he went out a third time after mid-day andsaid the takbir, and everyone repeated it after him until it resoundedfrom group to group until it reached the House and people knew thatUmar had left to throw the stones. Malik said, "What we dohere (in Madina) is to say the takbir during the days of tashriq aftereach prayer. The first time is when the imam and everyone with himsays the takbir after the dhuhr prayer on the day of sacrifice, andthe last is when the imam and everyone with him says the takbir aftersubh on the last of the days of tashriq, after which he stops sayingthe takbir." Malik said, "The takbirs during the days oftashriq should be done by both men and women, whether they are in agroup or by themselves, at Mina or elsewhere, and all of the takbirsshould be done. In this everyone follows the imam of the hajj and thepeople at Mina, because when everyone returns (to Makka) and comes outof ihram they keep the same people as imams while out of ihram (asthey did when they were in ihram). Some one who is not doing hajj doesnot follow them except for the takbirs during the days of tashriq." Malik said, "The 'limited number of days' are the days oftashriq." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat the Messenger of Allah, may Allah bless him and grant him peace,made his camel kneel down at al-Batha, which is at Dhu'l-Hulayfa, andprayed there. Nafi said, "Abdullah ibn Umar used to do that." Malik said, "No-one should go past al-Muarras when he is returningfrom hajj without praying there. If he passes it at a time when prayeris not permissible he should stay there until prayer is permissibleand then pray whatever he feels is appropriate. (This is) because Ihave heard that the Messenger of Allah, may Allah bless him and granthim peace, stopped there to rest, and that Abdullah ibn Umar stoppedhis camel there also." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to pray dhuhr, asr, maghrib and isha at al-Muhassab, and thenenter Makka at night and do tawaf of the House. Yahya related to me from Malik that Nafi said, "They say thatUmar ibn al-Khattab used to send men out to bring people in frombeyond al-Aqaba." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat Umar ibn al-Khattab said, "No-one doing hajj should spend thenights of Mina beyond al-Aqaba." Yahya related to me from Malik from Hisham ibn Urwa that hisfather said, talking about spending the nights of Mina at Makka, "No-one must spend the night anywhere except Mina." Yahya related to me from Malik that he had heard that Umar ibnal-Khattab used to stop at the first two jamras for such a long timethat someone standing up would get tired. Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to stop for a long time at the first two jamras saying, "Allah isgreater", "Glory be to Allah", "Praise be to Allah", and making duasto Allah, but he did not stop at the jamrat al-Aqaba. Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say "Allah is greater" whenever he threw a pebble whilestoning the jamra. Yahya related to me from Malik that he had heard some of thepeople of knowledge saying, "The pebbles used for stoning the jamrasshould be like the stones used as slingshot." Malik said, "Ilike it better if they are a little larger than that." Yahyarelated to me from Malik from Nafi that Abdullah ibn Umar used to say,"Someone who is at Mina when the sun sets in the middle of the days oftashriq must not leave until he has stoned the jamras on the followingday." Yahya related to me from Malik from Abd ar-Rahman ibn Qasim fromhis father that when people went to stone the jamras they would walkboth going there and coming back. The first one to ride was Muawiyaibn Abi Sufyan. Yahya related to me from Malik that he asked Abd ar-Rahman ibnQasim, "From where did Qasim stonethe jamrat al-Aqaba?"and he replied,"From wherever it was possible." Yahya said that Malik wasasked whether some one else could throw the stones for a child or asick man and he said, "Yes, and a sick man should inquire as to whenthe stones will be thrown for him and then say the takbir while he isin the place where he is staying, bleeding. If a sick man regains hishealth during the days of tashriq, he should stone whatever stoninghas been done for him and he must offer a sacrificial animal." Malik said, "I do not consider that someone who stones the jamrasor does say between Safa and Marwa without being in wudu has to repeatanything, but he should not make a general practice of it." Yahya related to me from Malik from Nafi that Abdullah ibn Umarused to say, "The jamras should not be stoned during the three daysuntil after the sun has passed the meridian." Yahya related to me from Malik from Abdullah ibn Abi Bakr ibnHazm from his father that Abu'l-Baddah ibn Asim ibn Adi told him fromhis father that the Messenger of Allah, may Allah bless him and granthim peace, allowed the camel-herders to spend the night outside ofMina, and they threw the stones (once) on the day of sacrifice, and(once) for the following day and the day after that, and (once) on theday when they left Mina. Yahya related to me from Malik that Yahya ibn Said heardAta ibn Abi Rabah mentioning that the camel-herders were allowed tothrow the stones at night, and saying that this was in the earlyperiod (of Islam). Malik said, "The explanation of the hadithwhere the Messenger of Allah, may Allah bless him and grant him peace,allowed the camel-herders to delay the stoning of the jamras is, inour view, and Allah knows best, that they threw stones on the day ofsacrifice, and then threw again two days later, which was the firstpossible day for leaving, and this throwing was for the day which hadpassed. They then threw again for the day itself, because it is onlypossible for someone to make up for something which is obligatory forhim, and when something obligatory passes someone by (without himdoing it) he must necessarily make it up afterwards (and notbeforehand). So (in the case of the camel-herders), if it seemedappropriate for them to leave that day, they would have done all thatthey were supposed to do, and if they were to stay until the followingday, they would throw stones with everybody else on the second andlast day for leaving, and then leave." Yahya related to me from Malik from Abu Bakr ibn Nafi from hisfather that the daughter of one of Safiyya bint Abi Ubayd's brotherswas bleeding after she had given birth to a child at Muzdalifa. Sheand Safiyya were delayed and did not arrive at Mina until after thesun had set on the day of sacrifice. Abdullah ibn Umar told them bothto stone the jamra at the time they arrived and he did not think thatthey owed anything. Yahya said that Malik was asked aboutsome one who forgot to stone one of the jamras on one of the days ofMina until it was evening and he said, "He should throw the stones atwhatever time of day or night he remembers, just as he would pray theprayer if he forgot it and then remembered it at any time of day ornight. If he remembers (that he has not done the stoning) after he hasreturned to Makka, or after he has left, he must sacrifice an animal." Yahya related to me from Malik from Nafi and Abdullah ibn Dinarfrom Abdullah ibn Umar that Umar ibn al-Khattab gave a khutba to thepeople at Arafa and taught them the conduct of the hajj, and one ofthe things he said to them in his speech was, "When you get to Minaand have stoned the jamra then whatever is haram for someone doing thehajj becomes halal, except women and scent. No-one should touch womenor scent until he has done tawaf of the House." Yahya related to me from Malik from Nafi and Abdullah ibn Dinarfrom Abdullah ibn Umar that Umar ibn al-Khattab said, "When someonehas stoned the jamra and shaved his head or cut off some of his hairand sacrificed an animal, whatever was haram for him becomes halal,except women and scent, (which remain haram for him) until he has donetawaf of the House." Yahya related to me from Abd ar-Rahman ibn al-Qasim, from hisfather that A'isha, umm al-muminin, said, "We set out with theMessenger of Allah, may Allah bless him and grant him peace, in theyear of the farewell hajj and we went into ihram for umra. Afterwards,the Messenger of Allah, may Allah bless him and grant him peace, said,'Whoever has a sacrificial animal with him should go into ihram forhajj and umra together, and he should not leave ihram without leavingihram for both of them at the same time.' " She continued "Iwas menstruating when I got to Makka, so I did not do tawaf of theHouse or say between Safa and Marwa. I complained to the Messenger ofAllah, may Allah bless him and grant him peace, and he said, 'Undoyour hair and comb it and leave the umra and go back into ihram forthe hajj.' " She said, "I did so, and when we had completedthe hajj, the Messenger of Allah, may Allah bless him and grant himpeace, sent me with Abd ar-Rahman ibn Abi Bakr as-Siddiq to at-Tanimand I performed an umra and he said, 'This is in place of your umra.'" "Those who had entered ihram for the umra did tawaf of theHouse and say between Safa and Marwa, then left ihram. Then they didanother tawaf after returning from Mina for their hajj, whereas thosewho entered ihram for the hajj or combined the hajj and the umra, onlydid one tawaf." Yahya related the same as that to me fromMalik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha. Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasimfrom his father that A'isha said, "I came to Makka at the time of myperiod so I did not do tawaf of the House or go between Safa andMarwa. I complained to the Messenger of Allah, may Allah bless him andgrant him peace, and he said, 'Do what the people doing hajj do exceptdo not do tawaf of the House and go between Safa and Marwa until youare pure.' " Malik said, concerning a woman who entered ihramfor umra at the time of hajj, and she arrived in Makka during herperiod and so could not do tawaf of the House, "When she fears thatthe time (for hajj) is getting close, she gets into ihram for the hajjand sacrifices an animal. She is like someone who combines the hajjand the umra. One tawaf is enough for her. If a women starts herperiod after she has already done tawaf of the House and prayed, shedoes say between Safa and Marwa and stops at Arafa and Muzdalifa andstones the jamras but she does not do the tawaf al-ifada until she ispure and has finished her menses." Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasimfrom his father from A'isha umm al-muminin that Safiyya bint Huyybegan menstruating and so she mentioned it to the Messenger of Allah,may Allah bless him and grant him peace, and he asked, "Will she delayus?" and he was told, "She has already done the tawaf al-ifada," andhe said, "Then she will not delay us. " Yahya related to me from Malik from Abdullah ibn Abi Bakr ibnHazm from his father from Amra bint Abd ar-Rahman that A'isha umm al-muminin said to the Messenger of Allah, may Allah bless him and granthim peace, "Messenger of Allah, Safiyya bint Huyy has begun herperiod," and the Messenger of Allah, may Allah bless him and grant himpeace, said, "Perhaps she will delay us. Has she done tawaf of theHouse with you?" They said, "Of course." He said, "So you are free toleave." Yahya related to me from Malik from AbuRijal Muhammad ibn Abd ar-Rahman from Amra bint Abd ar-Rahman that when A'isha umm al-mumininwas doing hajj with women who were expecting their periods, she wouldhurry them to do the tawaf al-ifada on the Day of Sacrifice. If theystarted to menstruate after the tawaf al-ifada she did not stop forthem but left with them while they were menstruating. Yahya related to me from Malik from Hisham ibn Urwa from hisfather from A'isha umm al-muminin that the Messenger of Allah, mayAllah bless him and grant him peace, mentioned Safiyya bint Huyy andhe was told that she had started her period. The Messenger of Allah,may Allah bless him and grant him peace, said, "Perhaps she will delayus." They said, "Messenger of Allah, she has done tawaf," and theMessenger of Allah, may Allah bless him and grant him peace, said,"Then she will not delay us." Malik said that Hisham saidthat Urwa said that A'isha said, "We have publicized that, so why dopeople make their women stay on to their inconvenience? If it were asthey say, more than six thousand menstruating women would still be inMina in the morning, all of them having already done the tawaf al-ifada.' " Yahya related to me from Malik from Abdullah ibn Abi Bakr fromhis father that Abu Salama ibn Abd ar-Rahman told him that Umm Sulaymbint Milhan asked the Messenger of Allah, may Allah bless him andgrant him peace, for advice one time when she had begun menstruating,or had given birth to a child after she had done tawaf al-ifada on theDay of Sacrifice. The Messenger of Allah, may Allah bless him andgrant him peace, gave her permission to leave. Malik said, "Awoman menstruating at Mina stays until she has done tawaf of theHouse. There is no escape from that for her. If she has already donethe tawaf al-ifada and she starts to menstruate afterwards, she mayleave for her country, since permission for the menstruating women toleave has been transmitted to us from the Messenger of Allah, mayAllah bless him and grant him peace." He added, "If a womanstarts her period at Mina before she does the tawaf al-ifada, and theperiod lasts longer than usual, she has to stay longer than the timethat bleeding would usually detain women." Yahya related to me from Malik from Abu'z-Zubayr that Umar ibnal-Khattab gave the judgement of a ram for a hyena, a female goat fora gazelle, a she-goat less than one year old for a rabbit, and a fourmonth old kid for a jerboa. Yahya related to me from Malik from Abd al-Malik ibn Qurayr fromMuhammad ibn Sirin that a man came to Umar ibn al-Khattab and said, "Iwas racing a friend on horseback towards a narrow mountain trail andwe killed a gazelle accidently and we were in ihram. What is youropinion?" Umar said to a man by his side, "Come, so that you and I maymake an assessment." They decided on a female goat for him, and theman turned away saying, "This amir al-muminin cannot even make anassessment in the case of a gazelle until he calls a man to decidewith him." Umar overheard the man's words and called him and askedhim, "Do you recite surat al-Ma'ida?" and he said, "No." He said,"Then do you recognize this man who has taken the decision with me?"and he said, "No." He said, "If you had told me that you did recitesurat al-Ma'ida, I would have dealt you a blow." Then he said, "Allahthe Blessed, the Exalted says in His Book, 'as shall be judged by twomen of justice among you, a sacrificial animal to reach the Kaba'(Sura 5 ayat 95), and this is Abd ar-Rahman ibn Awf." Yahya related to me from Malik from Hisham ibn Urwa that hisfather used to say, "For the female of wild animals a cow is given andfor the female of gazelles a sheep." Yahya related to me from Malik from Yahya ibn Said that Said ibnal-Musayyab used to say, "For the pigeon of Makka, when it is killed,a sheep is due." Malik said, that if a man of the people ofMakka were to enter ihram for hajj or umra and there was a flock ofMakkan pigeons in his house and they were shut in and died, "I thinkthat he should pay for that with a sheep for each bird." Malik said, I still hear that when a person in ihram kills anostrich, a camel is due." Malik said, "I think that for anostrich egg, one tenth of the price of a camel is due in the same waythat there is a newly-born male or female slave for the unborn childof a free woman. The value of the newly-born slave is fifty dinars,and that is one-tenth of what the blood-money for the mother would be. "Birds from the eagle family, eagles or falcons or vulturescount as game for which a price is paid just as a price is paid forany game which a person in ihram kills. For everything for which apenalty is paid, the assessment is the same, whether the animal is oldor young. The analogy of that is that the blood-money for the youngand the old freeman, are considered to be the same." Yahya related to me from Malik from Zayd ibn Aslam that a mancame to Umar ibn al-Khattab and said, "Amir al-muminin, I killed somelocusts with my whip when I was in ihram," and Umar said to him, "Givea handful of food." Yahya related to me from Malik from Yahya ibn Said that a mancame to Umar ibn al-Khattab and asked him about some locusts he hadkilled while he was in ihram. Umar said to Kab, "Come, let's decide."Kab said, "A dirham," and Umar said to Kab, "You can find dirhams. Adate is better than a locust." Yahya related to me from Malik from Abd al-Karim ibn Malik al-Jazari from Abd ar-Rahman ibn Abi Layla from Kab ibn Ujra that onetime he was with the Messenger of Allah, may Allah bless him and granthim peace, in ihram, and he was suffering from lice on his head. TheMessenger of Allah, may Allah bless him and grant him peace, told himto shave his head, saying, "Fast three days, or feed six poor people,two mudds for each person, or sacrifice a sheep. If you do any ofthose it will be enough for you." Yahya related to me from Malik from Humayd bin Qays from MujahidAbu'l Hajjaj from Ibn Abi Layla from Kab ibn Ujra that the Messengerof Allah, may Allah bless him and grant him peace, said to him,"Perhaps your pests are troubling you?" He replied that indeed theywere, and the Messenger of Allah, may Allah bless him and grant himpeace, said, "Shave your head and fast three days or feed six poor menor sacrifice a sheep." Yahya related to me from Malik that Ata ibn Abdullah al-Khurasanisaid that an old man from Suq al-Buram in Kufa had related to him thatKab ibn Ujra said, "The Messenger of Allah, may Allah bless him andgrant him peace, came to me while I was blowing under a cooking potbelonging to my companions and my head and beard were full of lice. Hetook my forehead and said, 'Shave your hair and fast three days orfeed six poor people.' The Messenger of Allah, may Allah bless himand grant him peace, was aware that I did not have anything with me tosacrifice.'" Malik said, concerning paying compensation(fidya) for the relief of physical discomfort, "The custom concerningit is that no one pays compensation until he has done something whichmakes it obligatory to pay compensation just as making amends(kaffara) is only done when it has become obligatory for the one whoowes it. The person can pay the compensation wherever he wishes,regardless of whether he has to sacrifice an animal or fast or givesadaqa -- in Makka or in any other town." Malik said, "It isnot correct for a person in ihram to pluck out any of his hair or toshave it or cut it until he has left ihram, unless he is sufferingfrom an ailment of the head, in which case he owes the compensationAllah the Exalted has ordered. It is not correct for a person in ihramto cut his nails, or to kill his lice, or to remove them from his heador from his skin or his garment to the ground. If a person in ihramremoves lice from his skin or his garment, he must give away thequantity of food that he can scoop up with both hands. " Malik said,"Anyone who, while in ihram, plucks out hairs from his noseor armpit or rubs his body with a depilatory agent or shaves the hairfrom around a head wound out of necessity or shaves his neck for theplace of the cupping glasses, regardless of whether it is inforgetfulness or in ignorance, owes compensation in all theseinstances, and he must not shave the place of the cupping glasses.Someone, who, out of ignorance, shaves his head before he stones thejamra. must also pay compensation." Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani from Said ibn Jubayr that Abdullah ibn Abbas said, "Ifsomeone forgets anything of the rituals or omits them intentionally,he must slaughter an animal." Ayyub added "I do not know if he said'Omits' or 'forgets'." Malik said, "If it is a hady that hasto be slaughtered it may only be done in Makka, but if it is asacrifice, it may be slaughtered wherever the one who owes thesacrifice prefers." Malik said, concerning someone who wishes to wear clothes that aperson in ihram must not wear, or cut his hair, or touch perfumewithout necessity, because he finds it easy to pay the compensation,"No-one must do such things. They are only allowed in cases ofnecessity, and compensation is owed by whoever does them." Malik was asked whether the culprit could choose for himself themethod of compensation he makes, and he was asked what kind of animalwas to be sacrificed, and how much food was to be given, and how manydays were to be fasted, and whether the person could delay any ofthese, or if they had to be done immediately. He answered, 'Wheneverthere are alternatives in the Book of Allah for the kaffara, theculprit can choose to do whichever of the alternatives he prefers. Asfor the sacrifice - a sheep, and as for the fasting - three days. Asfor the food - feeding six poor men, for every poor man two mudds, bythe first mudd, the mudd of the Prophet, may Allah bless him and granthim peace." Malik said, "I have heard one of the people ofknowledge saying, 'When a person in ihram throws something and hitsgame unintentionally and kills it, he must pay compensation. In thesame way, someone outside the Haram who throws anything into the Haramand hits game he did not intend to, killing it, has to paycompensation, because the intentional and the mistaken are in the sameposition in this matter.' " Malik said, concerning people whokill game together while they are muhrim or in the Haram, "I thinkthat each one of them owes a full share. If a sacrificial animal isdecided for them, each one of them owes one, and if fasting is decidedfor them, the full fasting is owed by each one of them. The analogy ofthat is a group of people who kill a man by mistake and the kaffarafor that is that each person among them must free a slave or fast twoconsecutive months." Malik said, "Anyone who stones or huntsgame after stoning the jamra and shaving his head but before he hasperformed the tawaf al-ifada, owes compensation for that game, becauseAllah the Blessed, the Exalted said, 'And when you leave ihram, thenhunt,' and restrictions still remain for someone who has not done thetawaf al-ifada about touching perfume and women." Malik said,"The person in ihram does not owe anything for plants he cuts down inthe Haram and it has not reached us that anyone has given a decisionof anything for it, but O how wrong is what he has done! " Malik said, concerning some one who was ignorant of, or who forgot thefast of three days in the hajj, or who was ill during them and so didnot fast them until he had returned to his community, "He must offer asacrificial animal (hady) if he can find one and if not he must fastthe three days among his people and the remaining seven after that." Yahya related to me from Malik from Ibn Shihab from clsa ibnTalha that Abdullah ibn Amr ibn al-As said, "The Messenger of Allah,may Allah bless him and grant him peace, stopped for the people atMina, and they questioned him and a man came and said to him,'Messenger of Allah, I was unclear about what to do and I shavedbefore sacrificing,' and the Messenger of Allah, may Allah bless himand grant him peace, said, 'Sacrifice, and don't worry.' Then anothercame to him and said 'Messenger of Allah, I was unclear about what todo and I sacrificed before throwing the stones.' He advised, 'Throw,and don't worry.' " Amr continued, saying that the Messengerof Allah, may Allah bless him and grant him peace, was not asked aboutanything done before or after without his saying, "Do it, and don'tworry." Yahya related to me from Malik from Nafi from Abdullah ibn Umarthat when the Messenger of Allah, may Allah bless him and grant himpeace, returned from a military expedition or a hajj or an umra, heused to say three takbirs on every elevated part of the land, and thenhe used to say, "There is no god but Allah, alone, without partner. ToHim belongs the Kingdom and to Him belongs the praise and He has powerover everything. Returning, making tawba, serving, prostrating,praising our Lord. Allah has promised truly and given His slavevictory and defeated the tribes alone." Yahya related to me from Malik from Ibrahim ibn Uqba from Kuraybthe mawla of Abdullah ibn Abbas from Ibn Abbas that the Messenger ofAllah, may Allah bless him and grant him peace, passed a woman in alitter and it was said to her, "This is the Messenger of Allah, mayAllah bless him and grant him peace," and she took the forearms of ayoung boy who was with her and said, "Does this one have a hajj,Messenger of Allah?" and he said, "Yes, and you have a reward." Yahya related to me from Malik from Ibrahim ibn Abi Abla fromTalha ibn Ubaydullah ibn Kariyz that the Messenger of Allah, may Allahbless him and grant him peace, said, "Shaytan is not considered moreabased or more cast out or more contemptible or more angry on any daythan on the Day of Arafa. That is only because he sees the descent ofthe Mercy and Allah's disregard for great wrong actions. That isexcept from what he was shown on the Day of Badr." Someone said, "Whatwas he shown on the Day of Badr, Messenger of Allah?" He said, "Didn'the see Jibril arranging the ranks of the angels?" Yahya related to me from Malik from Zihad ibn Abi Ziyad the mawlaof Abdullah ibn Ayyash ibn Abi Rabia from Talha ibn Ubaydullah ibnKariyz that the Messenger of Allah, may Allah bless him and grant himpeace, said, "The most excellent dua is the dua on the Day of Arafa,and the best of what I and the prophets before me have said, is 'Thereis no god but Allah, alone, without partner.'" Yahya related to me from Malik from Ibn Shihab from Anas ibnMalik that the Messenger of Allah, may Allah bless him and grant himpeace, entered Makka, in the Year of Victory, wearing a helmet, andwhen he took it off a man came to him and said, "Messenger of Allah,Ibn Khatal is clinging to the covers of the Kaba,'' and the Messengerof Allah, may Allah bless him and grant him peace, said, "Kill him." Malik commented, "The Messenger of Allah, may Allah bless himand grant him peace, was not in ihram at the time, and Allah knowsbest." Yahya related to me from Malik from Nafi that Abdullah ibn Umarwas coming from Makka and when he was at Qudayd, news came to him fromMadina and he returned and entered Makka without ihram. Yahyarelated the same as that to me from Malik from Ibn Shihab. Yahya related to me from Malik from Muhammad ibn Amr ibn Halhalaad-Dili from Muhammad ibn lmran al-Ansari that his father said thatAbdullah ibn Umar came upon him while he stopped for a rest under atall tree on the road to Makka, and he said, "What has made you stopunder this tall tree?" He replied that he sought it's shade. Abdullahibn Umar said, "Anything besides that?" and he said, "No, that was theonly. reason he stopped for a rest," and Abdullah ibn Umar said, "TheMessenger of Allah, may Allah bless him and grant him peace, said, 'Ifyou are between al-Akhshabayn (which are two mountains) near Mina,'indicating the east with his outspread hand, 'you will find a valleycalled as-Surar with a tree in it beneath which the umbilical cords ofseventy prophets have been cut.' " Yahya related to me from Malik from Abdullah ibn Abi Bakr ibnHazm from Ibn Abi Mulayka that Umar ibn al-Khattab passed aleprous woman doing tawaf of the House, and he said to her, "Slave ofAllah, do not make people uneasy. Better that you stay in your house,"so she did so. A man passed by her after that and said to her, "Theone who forbade you has died, so come out," and she replied, "I am notgoing to obey him when he is alive and disobey him when he is dead." Yahya related to me from Malik that he had heard that Abdullahibn Abbas used to say that the area between the corner of the BlackStone and the door of the Kaba was called al-Multazam. Yahya related to me from Malik that Yahya ibn Said heard Muhammadibn Yahya ibn Habban mentioning that a certain man passed Abu Dharr atar-Rabadha (which was about 30 miles from Madina) and Abu Dharr askedhim, "Where are you heading to?" and he replied, "I am intending to dohajj." Abu Dharr questioned, "Has anything else brought you out?" andhe said, "No," so Abu Dharr said "Resume what you are doingwholeheartedly." The man related, "I went on till I came toMakka and I stayed as long as Allah willed. Suddenly, one time, I waswith a crowd of people thronging about a man and I pushed through thepeople to him and it was the old man that I had come across at ar-Rabadha. When he saw me, he recognized me and said, 'Ah, you have donewhat I told you.' " Yahya related to me from Malik that he asked Ibn Shihab aboutmaking a condition in the hajj that one could leave ihram at any placewhere an obstacle befell one and he said, "Does anyone do that?' anddisapproved of it. Malik was asked whether a man could cutplants from the Haram for his mount, and he said, "No." Malik said, concerning a woman who had never been on hajj, "Ifshe doesn't have a mahram, or if she has, but he cannot come with her,she does not abandon Allah's making of the hajj obligatory for her.Let her go in a group of women." Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that A'isha umm al-muminin used to say, "Someone performinghajj at-tamattu who does not have a sacrificial animal fasts (threedays) from the time he enters ihram for the hajj till the Day ofArafa, and if he does not fast then, he fasts the days of Mina." Yahya related to me from Malik from Ibn Shihab from Salim ibnAbdullah that Abdullah ibn Umar used to say the same concerning that,as the words of A'isha, may Allah the Exalted be pleased with her.