The Prophet ﷺ set out from Medina after combing his hair, applying oil, and putting on his lower garment and upper wrap, along with his companions. He did not forbid any kind of cloak or wrap from being worn except those dyed with saffron that would leave its color on the skin. He arrived at Dhul Hulayfah, mounted his riding camel, and when it stood up with him on the open plain of al-Bayda, he and his companions began the talbiyah, and he placed garlands on his sacrificial camel. This was on the twenty-fifth of Dhul Qadah.He reached Mecca on the fourth night of Dhul Hijjah, performed tawaf around the House, and made the saee between Safa and Marwa. He did not exit the state of ihram because of his sacrificial animals, since he had garlanded them. He then stopped at the upper part of Mecca near al-Hajun while still in ihram for hajj, and he did not approach the Kaabah again after his initial tawaf until he returned from Arafah.He commanded his companions to perform tawaf around the House and saee between Safa and Marwa, then to shorten their hair and exit ihram. This applied to anyone who had not brought along a garlanded sacrificial animal. Whoever had his wife with him could now be intimate with her, and perfume and ordinary clothing also became permissible for him.
انطلق النبي ﷺ من المدينة بعد ما ترجل وادهن ولبس إزاره ورداءه هو وأصحابه، فلم ينه عن شيء من الأردية والأزر تلبس إلا المزعفرة التي تردع على الجلد، فأصبح بذي الحليفة، ركب راحلته حتى استوى على البيداء أهل هو وأصحابه، وقلد بدنته، وذلك لخمس بقين من ذي القعدة، فقدم مكة لأربع ليال خلون من ذي الحجة، فطاف بالبيت، وسعى بين الصفا والمروة، ولم يحل من أجل بدنه لأنه قلدها، ثم نزل بأعلى مكة عند الحجون وهو مهل بالحج، ولم يقرب الكعبة بعد طوافه بها حتى رجع من عرفة، وأمر أصحابه أن يطوفوا بالبيت وبين الصفا والمروة، ثم يقصروا من رؤوسهم ثم يحلوا، وذلك لمن لم يكن معه بدنة قلدها، ومن كانت معه امرأته فهي له حلال والطيب والثياب.
Bukhari related it in the Hajj chapter (1545), from Muhammad bin Abu Bakr Muqaddami, who said, "Fudayl bin Sulayman narrated to us, Musa bin Uqba narrated to me, Kurayb informed me, from Ibn Abbas," who said, as previously mentioned.On this topic there is also a report from Saeed bin Jubayr, who said, "I said to Abdullah bin Abbas, 'O Abu Abbas, I am amazed at the disagreement among the companions of the Messenger of Allah ﷺ concerning the timing of the Messenger of Allah's ﷺ pronouncement of ihram, when he committed himself to it.'" He said, "I am the most knowledgeable of people about that. The Messenger of Allah ﷺ performed Hajj only once, and that is why they disagreed. The Messenger of Allah ﷺ set out for Hajj, and when he prayed his two rakahs in his mosque at Zulhulayfa, he committed himself to ihram while still sitting in his place, and he pronounced the ihram for Hajj as soon as he finished his two rakahs. Some people heard that from him and remembered it. Then he mounted, and when his camel rose up with him, he pronounced the ihram, and some people caught that from him. That was because people were arriving in successive groups, so they heard him pronouncing the ihram when his camel rose up with him, and they said, 'The Messenger of Allah ﷺ only pronounced the ihram when his camel rose up with him.' Then the Messenger of Allah ﷺ continued on, and when he came up onto the high ground of Bayda, he pronounced the ihram, and some people caught that from him, so they said, 'He only pronounced the ihram when he came up onto the high ground of Bayda.' By Allah, he had already committed himself to ihram at his place of prayer, and he pronounced the ihram when his camel rose up with him, and he pronounced the ihram when he came up onto the high ground of Bayda."Saeed said, "So whoever follows the view of Abdullah bin Abbas pronounces the ihram at his place of prayer as soon as he finishes his two rakahs."Abu Dawud related it (1770), from Muhammad bin Mansur, who said, "Yaqub, meaning Ibn Ibrahim, narrated to us, from his father, from Ibn Ishaq," who said, "Khaseef bin Abdul-Rahman Jazari narrated to me, from Saeed bin Jubayr," who said, as mentioned before. Imam Ahmad also related it through this route (2358), and Hakim graded it sahih (1/451) according to the standard of Muslim.But the correct view is that it is not according to the standard of Muslim, for Khaseef bin Abdul-Rahman Jazari is not among the narrators used by Muslim. Moreover, there is disagreement about him, and Imam Ahmad, Nasai, and others graded him daif, because, as Abu Hatim said, "He confuses narrations, and there has been criticism of his poor memory." Ibn Hibban said, "He was a righteous, jurisprudent, devout elderly man, but he made many errors in what he narrated, and he would relate things alone from well-known narrators that no one else corroborated, though he is truthful in his narration." Bayhaqi said (5/37), "Khaseef Jazari is not strong. Waqidi related it with a chain of his own from Ibn Abbas, but Waqidi's corroboration is of no benefit. The hadiths that have come on this matter from Ibn Umar and others have strong, well-established chains." End of quote. Baghawi mentioned it in his Sharh (7/58) using non-committal wording, indicating its weakness.So his statement in the hadith, "By Allah, he had already committed himself to ihram at his place of prayer," contradicts what the trustworthy narrators related from Ibn Abbas, that the Prophet ﷺ pronounced the ihram when his mount stood level upon Bayda.This hadith of Ibn Abbas was related by Tirmidhi (819) and Nasai (2755), both from Qutayba, who said, "Abdul-Salam narrated to us, from Khaseef, from Saeed bin Jubayr, from Ibn Abbas, that the Messenger of Allah ﷺ pronounced the ihram right after the prayer." This is how both of them related it, in brief. Tirmidhi's grading differs among the manuscript copies, in one copy it is "hasan gharib," and in another copy it is "gharib." As for Tirmidhi's statement, "We do not know of anyone who related it other than Abdul-Salam bin Harb," I have found that Muhammad bin Ishaq also related it, at length. If his intent was specifically this brief version, then it is correct, otherwise it is not.Then Tirmidhi said, "This is what the people of knowledge recommend, that a man enter ihram right after the prayer." I say, this is the view of Abu Hanifa, Imam Ahmad, and others. Malik, Shafii, and others held the view that it is preferable to enter ihram at the start of the journey, when the mount sets off.As for what was related from Saad bin Abu Waqqas, who said, "When the Prophet of Allah ﷺ took the road of Fara, he would pronounce the ihram when his mount rose up with him, and when he took the road of Uhud, he would pronounce the ihram when he came up onto the mountain of Bayda," this is daif. Abu Dawud related it (1775), from Muhammad bin Bashshar, who said, "Wahb, meaning Ibn Jareer, narrated to us," who said, "I heard Muhammad bin Ishaq narrating from Abu Zinad, from Ayesha bint Saad bin Abu Waqqas," who said, "Saad bin Abu Waqqas said," as mentioned before. Ibn Ishaq is a mudallis, and he alone related this practice, with no one else corroborating him on that.