semen. He said: Then the Messenger of Allah (peace and blessings of Allah be upon him) stood and said: "You have known that I am the most God-fearing among you, the most truthful, and the most righteous. Were it not for my sacrificial animal, I would have exited the state of ihram just as you are exiting. So exit ihram. If I had known in the beginning what I have come to know in the end, I would not have brought a sacrificial animal." He said: So we exited, we heard, and we obeyed. He said: Then Suraqah ibn Malik ibn Ju'shum al-Mudliji said: "Is this enjoyment of ours, O Messenger of Allah, for this year only, or for eternity?" Muhammad ibn Bakr assumed that he said: "For eternity." [This is] agreed upon. As for their hadith, Ahmad said: "This hadith was narrated by al-Harith ibn Bilal, and who is al-Harith ibn Bilal?" meaning that he is unknown (majhul). "It was not narrated except by al-Darawardi, and the hadith of Abu Dharr was narrated by Muraqqa' al-Usayyidi, and who is Muraqqa' al-Usayyidi! He is a poet from the people of Kufa, and he did not meet Abu Dharr." It was said to him: "Did al-A'mash not narrate from Ibrahim al-Taymi, from his father, from Abu Dharr: 'The Mut'ah (enjoyment) of Hajj was for us specifically, the companions of the Messenger of Allah (peace and blessings of Allah be upon him)'?" He said: "Does anyone say this? The Mut'ah is in the Book of Allah, and the people have unanimously agreed that it is permissible." Al-Juzajani said: "Muraqqa' al-Usayyidi is not famous." Such hadiths, in their weakness and the anonymity of their narrators, are not accepted when they stand alone; so how could they be accepted in order to reject a ruling established by tawatur (recurrent transmission)? Furthermore, the statement of Abu Dharr was his own opinion, and he was opposed by those who were more knowledgeable than him, and he deviated in this regard from the Companions (may Allah be pleased with them), so no attention is paid to this. Moreover, its wording has varied, and in the most authentic of the two paths concerning it, his statement contradicts the Book of Allah the Almighty, the statement of the Messenger of Allah, the consensus of the Muslims, and the established, authentic Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him); therefore, it is not permissible to use it as evidence. As for their analogy (qiyas) in opposition to the statement of the Messenger of Allah (peace and blessings of Allah be upon him), it is not accepted, bearing in mind that the analogy of Hajj to Umrah in this matter is not sound; for it is permissible to convert Hajj into Umrah for one who has missed Hajj, and for one who is prevented from reaching Arafat, while Umrah cannot become Hajj under any circumstances. Furthermore, the dissolution of Hajj into Umrah results in becoming a Mutamatti' (one performing Tamattu'), thereby obtaining the virtue. The dissolution of Umrah into Hajj misses the virtue, and the legitimacy of that which brings about a virtue does not necessitate the legitimacy of missing that virtue.