سنن ابي داود
Abu Dawud
كتاب المناسكThe Rites of Hajj (Kitab Al-Manasik Wal-Hajj)
باب فِي إِفْرَادِ الْحَجِّChapter: Performing The Ifrad Hajj.
Hadith 1787
اُردوEn
حَدَّثَنَا الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ مَزْيَدٍ ، أَخْبَرَنِي أَبِي ، حَدَّثَنِي الْأَوْزَاعِيُّ ، حَدَّثَنِي مَنْ سَمِعَ عَطَاءَ بْنَ أَبِي رَبَاحٍ ، حَدَّثَنِي جَابِرُ بْنُ عَبْدِ اللَّهِ ، قَالَ : " أَهْلَلْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْحَجِّ خَالِصًا لَا يُخَالِطُهُ شَيْءٌ ، فَقَدِمْنَا مَكَّةَ لِأَرْبَعِ لَيَالٍ خَلَوْنَ مِنْ ذِي الْحِجَّةِ فَطُفْنَا وَسَعَيْنَا ، ثُمَّ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نُحِلَّ ، وَقَالَ : لَوْلَا هَدْيِي لَحَلَلْتُ " ، ثُمَّ قَامَ سُرَاقَةُ بْنُ مَالِكٍ ، فَقَالَ : يَا رَسُولَ اللَّهِ ، أَرَأَيْتَ مُتْعَتَنَا هَذِهِ أَلِعَامِنَا هَذَا أَمْ لِلْأَبَدِ ؟ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " بَلْ هِيَ لِلْأَبَدِ " ، قَالَ الْأَوْزَاعِيُّ : سَمِعْتُ عَطَاءَ بْنَ أَبِي رَبَاحٍ يُحَدِّثُ بِهَذَا فَلَمْ أَحْفَظْهُ حَتَّى لَقِيتُ ابْنَ جُرَيْجٍ فَأَثْبَتَهُ لِي .
Jabir bin Abdullah said “We raised our voices in talbiyah along with the Messenger of Allah ﷺ exclusively for Hajj, not combining anything with it. When we came to Makkah four days of Dhu al Hijjah had already passed. We the circumambulated (the Kaabah) and ran between Al Safa’ and Al Marwah. The Messenger of Allah ﷺ then commanded us to put off ihram. He said if I had not brought the sacrificial animals, I would have taken off Ihram. Suraqah bin Malik then stood up and said Messenger of Allah, what do you think, have you provided this facility to us for this year alone or forever? The Messenger of Allah said No, this forever and forever. Al Awza’l said I heard Ata bin Abi Rabah narrating this tradition, but I did not memorize it till I met Ibn Juraij who confirmed it for me.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1787. Commentary: Performing ‘umrah during the days of Hajj or together with Hajj is permissible without any objection, whereas in the days of ignorance (Jahiliyyah) it was considered a very grave sin.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1787
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
By "Mut‘at al-Hajj" is meant Hajj al-Tamattu‘ and Hajj al-Qiran, because ‘Umar radi Allahu anhu used to encourage Ifrad Hajj, and the discussion regarding Mut‘at al-Nisa’ will come in the chapter of marriage.
Benefits and Issues:
By "Mut‘at al-Hajj" is meant Hajj al-Tamattu‘ and Hajj al-Qiran, because ‘Umar radi Allahu anhu used to encourage Ifrad Hajj, and the discussion regarding Mut‘at al-Nisa’ will come in the chapter of marriage.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3025
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
نَصْرَخُ صَرَاخاً:
They were raising their voices.
Vocabulary of the Hadith:
نَصْرَخُ صَرَاخاً:
They were raising their voices.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3024
Maulana Ataullah Sajid
Benefits and Issues:
(1)
If, at the time of entering into ihram, only the intention for Hajj was made, then later the intention can be changed to that of ‘umrah.
(2)
Considering something to be inappropriate which the Shari‘ah has permitted is not a virtue.
(3)
Whoever has a sacrificial animal with him cannot perform Hajj tamattu‘.
(1)
If, at the time of entering into ihram, only the intention for Hajj was made, then later the intention can be changed to that of ‘umrah.
(2)
Considering something to be inappropriate which the Shari‘ah has permitted is not a virtue.
(3)
Whoever has a sacrificial animal with him cannot perform Hajj tamattu‘.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2980
Hafiz Muhammad Ameen
Urdu Footnote:
➊ "There was no intention of anything else." This was the case in the beginning. In some narrations, it is mentioned that some had assumed the ihram for ‘umrah, then when they approached Makkah Mukarramah, the command for the obligation of ‘umrah was revealed, so at that point, everyone incorporated ‘umrah along with hajj. Then, those who had sacrificial animals remained in the state of ihram, while others, after performing ‘umrah, became lawful (halal) again. They then assumed a separate ihram for hajj. This explanation is preferable because in this way, all the ahadith retain their respective meanings.
➋ "They will be shedding semen." This is said as an exaggeration, meaning that it is not appropriate to have intercourse so close to hajj. These words are mentioned for the purpose of censure; otherwise, they did not have any illness that would cause such a thing. And hajj was to be performed after assuming ihram.
➌ "More righteous than you"—that is, to refrain from an act which I command or which I myself do is foolishness. If that act were blameworthy, I would not command it in the first place.
➍ "Which became known later"—that is, that performing ‘umrah would become obligatory.
➎ "Forever"—that is, tamattu‘ (combining ‘umrah and hajj with a break in between) is permissible until the Day of Judgment.
➊ "There was no intention of anything else." This was the case in the beginning. In some narrations, it is mentioned that some had assumed the ihram for ‘umrah, then when they approached Makkah Mukarramah, the command for the obligation of ‘umrah was revealed, so at that point, everyone incorporated ‘umrah along with hajj. Then, those who had sacrificial animals remained in the state of ihram, while others, after performing ‘umrah, became lawful (halal) again. They then assumed a separate ihram for hajj. This explanation is preferable because in this way, all the ahadith retain their respective meanings.
➋ "They will be shedding semen." This is said as an exaggeration, meaning that it is not appropriate to have intercourse so close to hajj. These words are mentioned for the purpose of censure; otherwise, they did not have any illness that would cause such a thing. And hajj was to be performed after assuming ihram.
➌ "More righteous than you"—that is, to refrain from an act which I command or which I myself do is foolishness. If that act were blameworthy, I would not command it in the first place.
➍ "Which became known later"—that is, that performing ‘umrah would become obligatory.
➎ "Forever"—that is, tamattu‘ (combining ‘umrah and hajj with a break in between) is permissible until the Day of Judgment.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2807
