she would begin her ihram, then go to al-Juhfah and enter ihram for ʿumrah from there, as mentioned in "Majmūʿ al-Fatāwá" by Ibn Taymiyyah (26/92). Al-Bayhaqī also reported it in "al-Sunan al-Kubrā" (4/344) with its meaning from Saʿīd ibn al-Musayyib that ʿĀʾishah (raḍiya Allāhu ʿanhā) would perform ʿumrah at the end of Dhū al-Ḥijjah from al-Juhfah. Its isnād is authentic. As for what Muslim reported (4/36) through the route of Maṭar: Abū al-Zubayr said: ʿĀʾishah, when she performed ḥajj, would do as she did with the Prophet of Allāh (ṣallá Allāhu ʿalayhi wa-sallam). There is doubt about its authenticity, because this Maṭar is al-Warrāq, who is weak in terms of memory, especially since he was contradicted by al-Layth ibn Saʿd and Ibn Jurayj, both from Abū al-Zubayr from Jābir regarding the story of ʿĀʾishah, and they did not mention what Maṭar reported. Thus, it is anomalous or rejected. If it is authentic, it should be understood in light of what Saʿīd ibn al-Musayyib reported. Therefore, Shaykh al-Islām Ibn Taymiyyah said in "al-Ikhtiyārāt al-ʿIlmiyyah" (p. 119): "It is disliked to leave Mecca for a voluntary ʿumrah, as it is an innovation not practiced by the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) or his Companions during his time, neither in Ramaḍān nor otherwise. He did not command ʿĀʾishah to do it, but permitted her after her insistence to please her. Circumambulating the Kaʿbah is unanimously better than leaving, and one may leave according to those who do not dislike it as a permissible act." This is a summary of what is mentioned in some of his answers in "Majmūʿ al-Fatāwá" (26/252-263), then he said (26/264): "For this reason, the Salaf and the Imams discouraged it. Saʿīd ibn Manṣūr reported in his "Sunan" from Ṭāwūs - the most esteemed of Ibn ʿAbbās's companions - who said: 'Those who perform ʿumrah from..