Explanation of the Book of Hajj-08b
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The reciter: Ya'qub ibn Ibrahim narrated to us, Ibn 'Ulayyah narrated to us from Ayyub from Nafi': Sahih al-Bukhari 1639
The Shaykh : In this is evidence that Ibn 'Umar (may Allah be pleased with him and him) did not consider tamattu' obligatory, unlike his companion Ibn 'Abbas, who considered tamattu' obligatory except for one who brought sacrificial animals. The correct view is that tamattu' is not obligatory, but rather a confirmed recommended practice, except for those to whom the Prophet (peace and blessings be upon him and his family) addressed directly, namely the Companions. For this reason, Abu Dharr (may Allah be pleased with him) said: "It is specific to us", meaning the Companions, and by this he meant obligation. It is not hidden that there is a difference between one who does not carry out the command of the Messenger of Allah (peace and blessings be upon him) face to face, and who is among the first generations, and the community will follow their example, and one who comes after that. Which is more severe? The first is more severe in disobedience. For this reason, the Shaykh al-Islam (may Allah have mercy on him) chose that breaking the Hajj into 'Umrah is obligatory for the Companions who did not bring sacrificial animals, and a recommended practice for others. His (may Allah be pleased with him) intention in his saying: "Do as the Prophet (peace and blessings be upon him and his family) did" is that it is permissible if one is prevented, and it is permissible and the sacrificial animal becomes obligatory upon him if he is able, by the saying of Allah the Exalted:[Al-Baqarah 2:196] And Ibn 'Umar (may Allah be pleased with him), I mean Ibn 'Umar, did not consider making a condition and he denied it to the utmost degree. So reflect, Glorified and Exalted is He, Ibn 'Umar denied it to the utmost degree, and some of the scholars consider it recommended in all cases. The correct view is that making a condition is a recommended practice if a person fears that he will not complete his rites, and not a recommended practice if he does not fear. So, for example, we say to the healthy man: enter the state of ihram and do not make a condition, and to the sick man who fears that he will not complete: make a condition. And with this, the evidence is reconciled, because the Prophet (peace and blessings be upon him and his family) ordered Subay'ah, the daughter of al-Zubayr, to make a condition because she was ill, and he did not make a condition, nor did his Companions with him, because they were not in fear of not completing the rites. Yes.
`Abdullah bin `Abdullah bin `Umar and his riding animal entered the house of Ibn `Umar. He (the son of Ibn `Umar) said, "I fear that this year a battle might take place between the people and you might be prevented from going to the Ka`ba. I suggest that you should stay here." Ibn `Umar said, "Once Allah's Messenger (ﷺ) set out for the pilgrimage, and the pagans of Quraish intervened between him and the Ka`ba. So, if the people intervened between me and the Ka`ba, I would do the same as Allah's Messenger (ﷺ) had done . . . "Verily, in Allah's Messenger (ﷺ) you have a good example." Then he added, "I make you a witness that I have intended to perform Hajj along with `Umra." After arriving at Mecca, Ibn `Umar performed one Tawaf only (between Safa and Marwa).
أن ابن عمر رضي الله عنهما دخل ابنه عبد الله بن عبد الله وظهره في الدار فقال : إني لا آمن أن يكون العام بين الناس قتال فيصدوك عن البيت فلو أقمت فقال قد خرج رسول الله صلى الله عليه وسلم فحال كفار قريش بينه وبين البيت فإن حيل بيني وبينه أفعل كما فعل رسول الله صلى الله عليه وسلم لقد كان لكم في رسول الله إسوة حسنة ثم قال أشهدكم أني قد أوجبت مع عمرتي حجاً قال ثم قدم فطاف لهما طوافاً واحداًThe Shaykh : In this is evidence that Ibn 'Umar (may Allah be pleased with him and him) did not consider tamattu' obligatory, unlike his companion Ibn 'Abbas, who considered tamattu' obligatory except for one who brought sacrificial animals. The correct view is that tamattu' is not obligatory, but rather a confirmed recommended practice, except for those to whom the Prophet (peace and blessings be upon him and his family) addressed directly, namely the Companions. For this reason, Abu Dharr (may Allah be pleased with him) said: "It is specific to us", meaning the Companions, and by this he meant obligation. It is not hidden that there is a difference between one who does not carry out the command of the Messenger of Allah (peace and blessings be upon him) face to face, and who is among the first generations, and the community will follow their example, and one who comes after that. Which is more severe? The first is more severe in disobedience. For this reason, the Shaykh al-Islam (may Allah have mercy on him) chose that breaking the Hajj into 'Umrah is obligatory for the Companions who did not bring sacrificial animals, and a recommended practice for others. His (may Allah be pleased with him) intention in his saying: "Do as the Prophet (peace and blessings be upon him and his family) did" is that it is permissible if one is prevented, and it is permissible and the sacrificial animal becomes obligatory upon him if he is able, by the saying of Allah the Exalted: