We set out with the Messenger of Allah ﷺ in the state of ihram for Hajj, accompanied by our women and children. When we arrived in Mecca, we performed tawaf around the Kaaba and made the saee between Safa and Marwa.The Messenger of Allah ﷺ said to us, "Whoever has not brought a sacrificial animal with him should exit ihram."We asked, "Which kind of release is this?"He replied, "Complete release."So we went to our wives, put on our regular clothes, and applied perfume. When the day of Tarwiyah came, we entered ihram for Hajj, and the first tawaf between Safa and Marwa was sufficient for us. The Messenger of Allah ﷺ instructed us to share in camels and cattle, every seven of us in one large animal.Then Suraqa bin Malik bin Jusham came and said, "Messenger of Allah, explain our religion to us as though we were just created today. What do you say about this Umrah of ours, is it for this year only or for all time?"He answered, "No, rather it is for all time."Suraqa said, "Messenger of Allah, explain our religion to us as though we were just created today. Concerning what we do today, is it something already determined, with the pens having dried and the decrees having been set, or is it something yet to come?"He replied, "No, rather it is something already determined, with the pens having dried and the decrees having been set."Suraqa asked, "Then what is the point of action?"Abu Nadr said in his version of the hadith, "I heard from someone who heard from Abu Zubayr saying that he said, 'Act, for everyone is facilitated toward what he was created for.'"Hasan said, Zuhayr said, "I asked Yasin what he said."He replied, "I did not catch the words Abu Zubayr spoke, so I asked a man, 'What did Abu Zubayr say at this point?' He said, 'I heard him say, Act, for everyone is facilitated.'"
حدثنا يحيى بن آدم وأبو النضر قالا حدثنا زهير حدثنا أبو الزبير
خرجنا مع رسول الله ﷺ مهلين بالحج معنا النساء والولدان فلما قدمنا مكة طفنا بالبيت وبالصفا والمروة فقال لنا رسول الله ﷺ من لم يكن معه هدي فليحلل قلنا أي الحل قال الحل كله قال فأتينا النساء ولبسنا الثياب ومسسنا الطيب فلما كان يوم التروية أهللنا بالحج وكفانا الطواف الأول بين الصفا والمروة وأمرنا رسول الله ﷺ أن نشترك في الإبل والبقر كل سبعة منا في بدنة فجاء سراقة بن مالك بن جعشم فقال يا رسول الله بين لنا ديننا كأنا خلقنا الآن أرأيت عمرتنا هذه لعامنا هذا أم للأبد فقال لا بل للأبد قال يا رسول الله بين لنا ديننا كأنا خلقنا الآن فيما العمل اليوم أفيما جفت به الأقلام وجرت به المقادير أو فيما نستقبل قال لا بل فيما جفت به الأقلام وجرت به المقادير قال ففيم العمل قال أبو النضر في حديثه فسمعت من سمع من أبي الزبير يقول قال اعملوا فكل ميسر قال حسن قال زهير فسألت ياسين ما قال قال ثم لم أفهم كلاما تكلم به أبو الزبير فسألت رجلا فقلت كيف قال أبو الزبير في هذا الموضع فقال سمعته يقول اعملوا فكل ميسر
Its chain of transmission is sahih. Abu Zubayr is Muhammad bin Muslim bin Tadrus Makki, the freedman of Hakeem bin Hizam. There has been much discussion about Abu Zubayr regarding his use of "an" (from) when reporting from Jabir, and some have accused him of tadlis in his hearing from him. Some scholars said that he was a mudallis whose "an" reports from Jabir cannot be accepted, while others accepted them from him. All of this follows from the scholars' disagreement about him. Ibn Main deemed him reliable, and Ahmad accepted him, as did Nasai, who also deemed him reliable, and others accepted him because Malik reported from him in Muwatta. Likewise, Muslim reported from him in his Sahih.It appears that some think Muslim only reported from him when he explicitly stated that he had heard directly. I have traced his reports and his "an" narrations in Sahih Muslim, and they exceed one hundred instances, and I have indicated all of these locations in the Sahih, in the introduction to al-Fahm, the commentary on Sahih Muslim, which fills a large volume. The conclusion of all this is that the preferred view is to deem Abu Zubayr reliable and to accept his "an" reports from Jabir according to Muslim's standard, alongside the endorsement of the imams we have mentioned.The hadith was reported by Muslim in full, with this wording, through Zuhayr from Abu Zubayr from Jabir, 2/882, number 1213, in the book on Hajj, chapter on the forms of ihram, and by Nasai, 5/246, number 2992, in the book on the rites, chapter on what one who has entered ihram for umrah should do, and by Ibn Majah, 2/993, number 2983, in the book on the rites, chapter on the abrogation of Hajj.