The Messenger of Allah ﷺ instructed us that, once we had come out of iḥrām, we should re-enter it when we set out for Minā. He said, “We re-entered iḥrām from al-Abṭaḥ.”(1)

ʿUbayd ibn Jurayj said to Ibn ʿUmar, “When you are in Mecca, the people enter iḥrām as soon as they sight the new moon, yet you do not do so until the Day of Tarwiyah.” Ibn ʿUmar replied, “I never saw the Prophet ﷺ declare iḥrām for it(2) until his mount had set off with him.” Al-Bukhārī narrated this within a longer ḥadīth.(3)

Al-Bukhārī(4) also said: “ʿAṭāʾ was asked about the resident(5) of Minā who wishes to observe Hajj—when should he begin the talbiyah?” He answered, “Ibn ʿUmar would begin the talbiyah on the Day of Tarwiyah after praying the Zuhr prayer and once he was firmly seated on his mount.”

I say: This was Ibn ʿUmar’s practice when he performed Hajj after an ʿumrah: he would exit the state of ʿumrah, and on the Day of Tarwiyah he would not begin the talbiyah until his mount moved off with him toward Minā, just as the Messenger of Allah ﷺ assumed iḥrām at Dhū’l-Ḥulayfah after praying Zuhr and when his camel had started on its way. However, on the Day of Tarwiyah the Prophet ﷺ did not pray Zuhr at al-Abṭaḥ; rather, he prayed it that day in Minā—and there is no disagreement on this point.

Al-Bukhārī(6) also entitled a chapter, “Where should the Zuhr prayer be performed(7) on the Day of Tarwiyah?” and related the following: ʿAbd Allāh ibn Muḥammad narrated to us; Isḥāq al-Azraq narrated to us; Sufyān narrated to us from ʿAbd al-ʿAzīz ibn Rufayʿ, who said:

“I asked Anas ibn Mālik(8), ‘Tell me something you recall(9) from the Messenger of Allah ﷺ—where did he pray(10) the Zuhr and ʿAṣr on the Day of Tarwiyah?’ He replied, ‘In Minā.’ I then asked, ‘Where did he pray ʿAṣr on the Day of Departure (Yawm an-Nafr)?’ He said, ‘At al-Abṭaḥ.’ Then he added, ‘Do as your governors do.’

The rest of the compilers of the Six(11)—with the exception of Ibn Mājah—also transmitted this report through various chains from Isḥāq ibn Yūsuf al-Azraq on the authority of Sufyān al-Thawrī. Imām Aḥmad(12) likewise related it from Isḥāq ibn Yūsuf(13) al-Azraq with the same isnād. Al-Tirmidhī said: “It is ḥasan ṣaḥīḥ and is regarded as an unusual narration coming from al-Azraq on the authority of al-Thawrī.”