The Book of Hajj-01b
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The reciter: Yahya ibn Yahya, Abu al-Rabi' al-Zuhri, and Qutaybah ibn Sa'id all narrated from Hammad. Yahya said: Hammad ibn Zayd informed us from Amr from Jabir ibn Zayd from Ibn 'Abbas (may Allah be pleased with them both), who said: I heard the Messenger of Allah (peace and blessings be upon him) while he was delivering a sermon, saying: Sahih Muslim 1178a meaning the one in the state of ihram.
The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The hadith of Ibn 'Umar (may Allah be pleased with them both) regarding the one who does not find sandals, which states that he should wear the khuffayn and cut them, precedes this. In the hadith of Ibn 'Abbas that the author (may Allah have mercy on him) cited, the Prophet (peace and blessings be upon him) did not mention cutting them, and that was at 'Arafah. The scholars said: Thus, the hadith of Ibn 'Abbas abrogates the condition of cutting. The reason for this is that it was later in time, and it was attended by scholars who had not heard the sermon of the Prophet (peace and blessings be upon him) in Madinah.
This is the position of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), and it is the truth, if Allah wills.
Some of the scholars held the view of restricting the hadith of Ibn 'Abbas by the hadith of Ibn 'Umar. Were it not for the many points of reconciliation we mentioned regarding the large number of people at 'Arafah who had not heard the hadith of Ibn 'Umar, the correct view would have been with those who said that cutting is required and that the ruling is restricted. However, given this clear reason, cutting the khuffayn for the one who does not find sandals is not obligatory. Yes.
So far as the trousers are concerned, one who does not find lower garment, he may wear them; as also socks, he may wear them who does not find shoes.
السراويل، لمن لم يجد الإزار والخفان ، لمن لم يجد النعلينThe Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The hadith of Ibn 'Umar (may Allah be pleased with them both) regarding the one who does not find sandals, which states that he should wear the khuffayn and cut them, precedes this. In the hadith of Ibn 'Abbas that the author (may Allah have mercy on him) cited, the Prophet (peace and blessings be upon him) did not mention cutting them, and that was at 'Arafah. The scholars said: Thus, the hadith of Ibn 'Abbas abrogates the condition of cutting. The reason for this is that it was later in time, and it was attended by scholars who had not heard the sermon of the Prophet (peace and blessings be upon him) in Madinah.
This is the position of Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), and it is the truth, if Allah wills.
Some of the scholars held the view of restricting the hadith of Ibn 'Abbas by the hadith of Ibn 'Umar. Were it not for the many points of reconciliation we mentioned regarding the large number of people at 'Arafah who had not heard the hadith of Ibn 'Umar, the correct view would have been with those who said that cutting is required and that the ruling is restricted. However, given this clear reason, cutting the khuffayn for the one who does not find sandals is not obligatory. Yes.