the speech of the Messenger of Allah, may Allah bless him and grant him peace, so how can it be opposed by the speech of Ibn Umar? And even if there were no hadith regarding it, the speech of the two Rightly Guided Caliphs, along with those we have mentioned of the jurist Companions, would be more appropriate than the speech of Ibn Umar. Other wording that conveys the same meaning serves the same purpose, because the intent is the meaning, and the phrasing is only considered for the purpose of conveying that meaning. Ibrahim said: We went out with Alqamah while he was intending the Umrah, and he said: O Allah, I intend the Umrah if it is facilitated, otherwise there is no hardship upon me. Shurayh used to stipulate: O Allah, You have known my intention and what I intend; if it is a matter that You will bring to completion, it is more beloved to me, otherwise there is no hardship upon me. Something similar is reported from al-Aswad. 'A'ishah said to Urwah: Say: O Allah, I intend Hajj and I have intended it; if it is facilitated, otherwise it is an Umrah. Something similar is reported from Umayrah bint Ziyad.
Section: If he intends the stipulation but does not utter it, it is possible that it is valid, because it is a subordinate to the contract of Ihram, and Ihram is formed by intention, so its subordinate is likewise. It is also possible that speech is required for it because it is a stipulation, and thus speech is required for it, like the stipulation in a vow (nadhr), endowment (waqf), and i'tikaf. The apparent meaning of the Prophet's (may Allah bless him and grant him peace) statement in the hadith of Ibn Abbas indicates this: "Say: My place of exiting ihram is from the earth wherever You restrain me."
560- Issue: He said: (And if he intends the Ifrad [singling out Hajj], he says: O Allah, I intend Hajj. And he stipulates.)
Al-Ifrad is the entering into Ihram for Hajj solely from the Miqat, and it is one of the three types of rituals (nusuk). The ruling on his Ihram is the same as the ruling on the Ihram of Umrah in terms of what is mandatory and what is recommended.
(5) In the original manuscript: "with what" (bima). (6) In [a], [b], and [m]: "bin" (son of). We did not find a biography for Umayrah bint Ziyad; perhaps it is Umayrah bint Yazid. See her biography in: Al-Tabaqat al-Kubra by Ibn Sa'd 8/233. Ibn al-Athir mentioned her by the name Umrah, in Usd al-Ghabah 7/206. (7) Omitted from: The original manuscript. (1) In the original manuscript: "and he stipulates" (wa yashtarit).
