سنن ابي داود
Abu Dawud
كتاب المناسكThe Rites of Hajj (Kitab Al-Manasik Wal-Hajj)
باب الْحَائِضِ تَخْرُجُ بَعْدَ الإِفَاضَةِChapter: The Menstruating Woman Who Leaves After (The Tawaf Of) Al-Ifadah.
Hadith 2004
اُردوEn
حَدَّثَنَا عَمْرُو بْنُ عَوْنٍ ، أَخْبَرَنَا أَبُو عَوَانَةَ ، عَنْ يَعْلَى بْنِ عَطَاءٍ ، عَنْ الْوَلِيدِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ أَوْسٍ ، قَالَ : " أَتَيْتُ عُمَرَ بْنَ الْخَطَّابِ فَسَأَلْتُهُ عَنِ الْمَرْأَةِ تَطُوفُ بِالْبَيْتِ يَوْمَ النَّحْرِ ثُمَّ تَحِيضُ ، قَالَ : لِيَكُنْ آخِرُ عَهْدِهَا بِالْبَيْتِ ، قَالَ : فَقَالَ الْحَارِثُ : كَذَلِكَ أَفْتَانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : فَقَالَ عُمَرُ : أَرِبْتَ عَنْ يَدَيْكَ ، سَأَلْتَنِي عَنْ شَيْءٍ سَأَلْتَ عَنْهُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِكَيْ مَا أُخَالِفَ " .
Al-Harith ibn Abdullah ibn Aws said: I came to Umar ibn al-Khattab and asked him about a woman who has performed the (obligatory) circumambulation on the day of sacrifice, and then she menstruates. He said: She must perform the last circumambulation of the House (the Kabah). Al-Harith said: The Messenger of Allah ﷺ told me the same thing. Umar said: May your hands fall down! You asked me about a thing that you had asked the Messenger of Allah ﷺ so that I might oppose him.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
The opinion of Umar radi Allahu anhu mentioned in this narration is contrary to the previous hadith.
(It is possible that the previous hadith was not known to him.) Therefore, the correct ruling is that which is established by the previous hadith.
However, it is clear that it is absolutely not permissible
for a person to seek fatwas here and there when there is an explicit and authentic command of the Messenger of Allah sallallahu alayhi wa sallam.
This is contrary to faith in the Messenger of Allah sallallahu alayhi wa sallam.
➋
This hadith indicates the excellence and virtue of Umar radi Allahu anhu and his zeal for following the Messenger.
➌
Shaykh al-Albani rahimahullah writes regarding this narration
that this narration is abrogated, and the preceding narration is the abrogator.
➊
The opinion of Umar radi Allahu anhu mentioned in this narration is contrary to the previous hadith.
(It is possible that the previous hadith was not known to him.) Therefore, the correct ruling is that which is established by the previous hadith.
However, it is clear that it is absolutely not permissible
for a person to seek fatwas here and there when there is an explicit and authentic command of the Messenger of Allah sallallahu alayhi wa sallam.
This is contrary to faith in the Messenger of Allah sallallahu alayhi wa sallam.
➋
This hadith indicates the excellence and virtue of Umar radi Allahu anhu and his zeal for following the Messenger.
➌
Shaykh al-Albani rahimahullah writes regarding this narration
that this narration is abrogated, and the preceding narration is the abrogator.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2004
Shaykh Dr. Abdur Rahman Freywai
Commentary: 1؎ :
This hadith indicates that the Farewell Circumambulation (tawaf al-wada‘) is obligatory (wajib); this is the opinion of the majority of scholars.
They consider a compensatory sacrifice (dam) obligatory upon its omission.
Imam Malik,
Dawud, and Ibn al-Mundhir say that it is a Sunnah, and nothing becomes obligatory if it is omitted.
Note:
(This wording is rejected (munkar),
but its meaning is authentic through other chains,
and the wording 'aw i‘tamara' is not established.
In the chain, ‘Abd al-Rahman ibn Baylamani is weak,
and Hajjaj ibn Arta’ah is a mudallis and has narrated with ‘an‘anah.)
This hadith indicates that the Farewell Circumambulation (tawaf al-wada‘) is obligatory (wajib); this is the opinion of the majority of scholars.
They consider a compensatory sacrifice (dam) obligatory upon its omission.
Imam Malik,
Dawud, and Ibn al-Mundhir say that it is a Sunnah, and nothing becomes obligatory if it is omitted.
Note:
(This wording is rejected (munkar),
but its meaning is authentic through other chains,
and the wording 'aw i‘tamara' is not established.
In the chain, ‘Abd al-Rahman ibn Baylamani is weak,
and Hajjaj ibn Arta’ah is a mudallis and has narrated with ‘an‘anah.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 946
