Azami 10600

Bukhari narrated it in the Book of the Two Eids (967) from Ahmad bin Yaqub, who said, Ishaq bin Amr bin Saeed bin As narrated to me, and he related it. The hadith appears on its surface to be mawquf, but it carries the ruling of a marfu hadith, because carrying weapons in Makkah without need is forbidden, as has been established from the Prophet ﷺ, so perhaps the companion was relying on that.Bukhari also narrated it (966) from Zakariya bin Yahya Abu Sakin, who said, Muharibi narrated to us, who said, Muhammad bin Suqa narrated to us, from Saeed bin Jubayr, who said, I was with Ibn Umar when the point of a spear struck the sole of his foot, and his foot stuck to the stirrup, so I dismounted and pulled it out. This happened at Mina. Word of it reached Hajjaj, who began visiting him to check on him, and Hajjaj said, "If only we knew who struck you." Ibn Umar said, "You struck me." He said, "How so?" He said, "You carried weapons on a day when weapons were not to be carried, and you brought weapons into the Haram, when weapons were not to be brought into the Haram, except that rebels are fought over their rebellion when nothing but fighting can turn them back from it, and this is the view of the majority of the scholars, as Nawawi stated in his commentary on Sahih Muslim.The prohibition against carrying weapons is understood by the scholars to apply when there is no necessity or need for it, because it causes fear among the pilgrims, those performing umrah, and visitors. But in cases of necessity, such as maintaining the security of the city and of the pilgrims, those performing umrah, and visitors, the majority of the scholars permitted the carrying of weapons by the police and soldiers. The Prophet ﷺ entered Makkah in the year of the Umrah of Qada carrying the weapon he had stipulated for in its sheath, and he entered in the year of the Conquest prepared for battle, with weapons upon himself and his companions.