I went out with the Prophet ﷺ on the pilgrimage. People would come to him, and one would say, "Messenger of Allah, I performed the saee before the tawaf," or, "I did something earlier or later than I should have."He would reply, "No harm, no harm, except for a man who wrongfully attacks the honor of a Muslim. That is the one who has incurred harm and is ruined."
خرجت مع النبي ﷺ حاجا، فكان الناس يأتونه، فمن قال: يا رسول الله، سعيت قبل أن أطوف؟ أو قدمت شيئا أو أخرت شيئا؟ فكان يقول: لا حرج، لا حرج إلا على رجل اقترض عرض رجل مسلم وهو ظالم. فذلك الذي حرج وهلك.
Narrated by Abu Dawud (2015), and from his route Bayhaqi (5/146), and Ibn Khuzayma graded it sahih (2774), all of them from the hadith of Jareer, from Abu Ishaq (who is Shaybani), from Ziyad bin Alaqa, from Usama bin Sharik, as he related it.Bayhaqi said, "This wording, 'I performed the saee before I performed tawaf,' is unusual. Jareer alone transmitted it from Shaybani. If it is preserved, then it seems he asked him about a man who performed the saee right after the tawaf of arrival, before the tawaf of ifadah, and he said, 'No harm.'"Ibn Turkmani responded to this, saying, "This scenario is well known, and it is what the Prophet ﷺ himself did, so it seems unlikely that he would be asked about it. Rather, he was asked about performing the saee before the tawaf of ifadah, and the general statement of the companion, 'so he was not asked about anything done earlier or later except that he said, do it, no harm,' indicates that this is permissible. This is the position of Ataa and Uzai, and Ibn Jareer Tabari chose it in Tahzib Athar. This shows that Shafii and most of the scholars set aside acting on the general implication of the hadith, as mentioned before."I say, what Ibn Turkmani said is the correct view, and it is also what Ibn Khuzayma understood, for he titled a chapter, "Removing the harm from one who performs the saee between Safa and Marwa before the tawaf of the House, out of ignorance that the tawaf of the House comes before the saee," then he mentioned the hadith. Ahmad said the same in one narration, provided the person did it out of forgetfulness.I say, Allah knew that Hajj would involve hardship, so He removed harm and constraint from His servants, as is mentioned in the hadith of Abu Saeed Khudri.Usama bin Sharik has a long hadith with a sahih chain, narrated by Imam Ahmad (18454) and others, which will come in its proper place, and in it, "They asked him about various things, saying, 'Is there any harm on us in such and such?' He said, 'O servants of Allah, Allah has removed the harm, except for a man who wrongfully takes from a Muslim man. That is harm, and destruction.'"So Usama bin Sharik would sometimes narrate a portion of the hadith, as noted before, and as Tahawi narrated in his commentary (2/236) from another route, from Asbat bin Muhammad, who said, Abu Ishaq Shaybani narrated to us, with his chain, and in it, "He was asked about one who shaved his head before slaughtering, or slaughtered before shaving. He said, 'No harm.' When they pressed him further, he said, 'O people, the harm has been lifted, except for one who wrongfully takes something from his brother. That is the harm.'"So everything regarding doing things earlier or later that is explicitly stated in the hadith of Usama bin Sharik should be taken at face value, without such and such interpretation.