صحيح البخاري
Bukhari
كتاب الحجThe Book of Hajj
بَابُ طَوَافِ الْقَارِنِ:Chapter. Tawaf of AI-Qarin.
Hadith 1640
اُردوEn
حَدَّثَنَا قُتَيْبَةُ ، حَدَّثَنَا اللَّيْثُ ، عَنْ نَافِعٍ ، " أَنَّ ابْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا أَرَادَ الْحَجَّ عَامَ نَزَلَ الْحَجَّاجُ بِابْنِ الزُّبَيْرِ ، فَقِيلَ لَهُ : إِنَّ النَّاسَ كَائِنٌ بَيْنَهُمْ قِتَالٌ وَإِنَّا نَخَافُ أَنْ يَصُدُّوكَ ، فَقَالَ : لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ سورة الأحزاب آية 21 ، إِذًا أَصْنَعَ كَمَا صَنَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِنِّي أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ عُمْرَةً ، ثُمَّ خَرَجَ حَتَّى إِذَا كَانَ بِظَاهِرِ الْبَيْدَاءِ ، قَالَ : مَا شَأْنُ الْحَجِّ وَالْعُمْرَةِ إِلَّا وَاحِدٌ ، أُشْهِدُكُمْ أَنِّي قَدْ أَوْجَبْتُ حَجًّا مَعَ عُمْرَتِي ، وَأَهْدَى هَدْيًا اشْتَرَاهُ بِقُدَيْدٍ وَلَمْ يَزِدْ عَلَى ذَلِكَ ، فَلَمْ يَنْحَرْ وَلَمْ يَحِلَّ مِنْ شَيْءٍ حَرُمَ مِنْهُ ، وَلَمْ يَحْلِقْ وَلَمْ يُقَصِّرْ حَتَّى كَانَ يَوْمُ النَّحْرِ فَنَحَرَ وَحَلَقَ ، وَرَأَى أَنْ قَدْ قَضَى طَوَافَ الْحَجِّ وَالْعُمْرَةِ بِطَوَافِهِ الْأَوَّلِ , وَقَالَ ابْنُ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا : كَذَلِكَ فَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " .
Narrated Nafi`: Ibn `Umar intended to perform Hajj in the year when Al-Hajjaj attacked Ibn Az-Zubair. Somebody said to Ibn `Umar, "There is a danger of an impending war between them." Ibn `Umar said, "Verily, in Allah's Apostle you have a good example. (And if it happened as you say) then I would do the same as Allah's Apostle had done. I make you witness that I have decided to perform `Umra." Then he set out and when he reached Al-Baida', he said, "The ceremonies of both Hajj and `Umra are similar. I make you witness that I have made Hajj compulsory for me along with `Umra." He drove (to Mecca) a Hadi which he had bought from (a place called) Qudaid and did not do more than that. He did not slaughter the Hadi or finish his Ihram, or shave or cut short his hair till the day of slaughtering the sacrifices (10th Dhul-Hijja). Then he slaughtered his Hadi and shaved his head and considered the first Tawaf (of Safa and Marwa) as sufficient for Hajj and `Umra. Ibn `Umar said, "Allah's Apostle did the same."
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Initially, Abdullah ibn Umar (radi Allahu anhu) had assumed the state of ihram only for umrah.
Then he thought that performing both hajj and umrah together—that is, performing qiran—was better, so he also made the intention for hajj, and proclaimed this aloud so that others would follow his example.
Bayda is a place between Makkah and Madinah, located beyond Dhu’l-Hulayfah.
Qudayd is also the name of a place near Juhfah.
Initially, Abdullah ibn Umar (radi Allahu anhu) had assumed the state of ihram only for umrah.
Then he thought that performing both hajj and umrah together—that is, performing qiran—was better, so he also made the intention for hajj, and proclaimed this aloud so that others would follow his example.
Bayda is a place between Makkah and Madinah, located beyond Dhu’l-Hulayfah.
Qudayd is also the name of a place near Juhfah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1640
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The meaning of the final phrase is not that after kissing the Black Stone (Hajar al-Aswad) they would exit the state of ihram, but rather, after performing the circumambulation (tawaf), they would perform the sa'i between Safa and Marwah, then shave their heads and exit the state of ihram.
This narration from 'Urwah is actually an answer to a question: An Iraqi asked Muhammad bin Abdur-Rahman to inquire from 'Urwah bin Zubayr: "If a person enters the state of ihram for Hajj, can he become lawful (exit ihram) after performing tawaf of the Ka'bah? If he says no, then mention that according to Abdullah bin Abbas (radi Allahu anhu), he does become lawful." So when Muhammad bin Abdur-Rahman asked the question, 'Urwah replied: "When someone enters the state of ihram for Hajj, he cannot become lawful until he completes the Hajj."
After this, he narrated this hadith.
(Sahih Muslim, Kitab al-Hajj, Hadith: 3001(1235))
(2)
Imam Bukhari (rahimahullah) has established from this hadith that a person should be in a state of ablution (wudu) while performing tawaf.
However, in this hadith, only an action of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned, which does not indicate obligation. On this basis, it is not correct to declare ablution as obligatory or a condition for tawaf.
Hafiz Ibn Hajar (rahimahullah) has answered this in these words: The action of the Messenger of Allah (sallallahu alayhi wa sallam) should be viewed in the light of his statement. On the occasion of the Farewell Pilgrimage (Hajjat al-Wada'), he said: "Learn the rites of Hajj from me." (Sunan al-Kubra lil-Bayhaqi: 125/5)
Under this command, all the actions will be obligatory.
(Fath al-Bari: 627/3)
In addition, Allah the Exalted has sent the Messenger of Allah (sallallahu alayhi wa sallam) as a model for us, so all his actions throughout his life are an example for us. The division that such-and-such action is necessary and such-and-such is not necessary—these are all statements of the jurists (fuqaha), which were invented later.
And Allah knows best.
(1)
The meaning of the final phrase is not that after kissing the Black Stone (Hajar al-Aswad) they would exit the state of ihram, but rather, after performing the circumambulation (tawaf), they would perform the sa'i between Safa and Marwah, then shave their heads and exit the state of ihram.
This narration from 'Urwah is actually an answer to a question: An Iraqi asked Muhammad bin Abdur-Rahman to inquire from 'Urwah bin Zubayr: "If a person enters the state of ihram for Hajj, can he become lawful (exit ihram) after performing tawaf of the Ka'bah? If he says no, then mention that according to Abdullah bin Abbas (radi Allahu anhu), he does become lawful." So when Muhammad bin Abdur-Rahman asked the question, 'Urwah replied: "When someone enters the state of ihram for Hajj, he cannot become lawful until he completes the Hajj."
After this, he narrated this hadith.
(Sahih Muslim, Kitab al-Hajj, Hadith: 3001(1235))
(2)
Imam Bukhari (rahimahullah) has established from this hadith that a person should be in a state of ablution (wudu) while performing tawaf.
However, in this hadith, only an action of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned, which does not indicate obligation. On this basis, it is not correct to declare ablution as obligatory or a condition for tawaf.
Hafiz Ibn Hajar (rahimahullah) has answered this in these words: The action of the Messenger of Allah (sallallahu alayhi wa sallam) should be viewed in the light of his statement. On the occasion of the Farewell Pilgrimage (Hajjat al-Wada'), he said: "Learn the rites of Hajj from me." (Sunan al-Kubra lil-Bayhaqi: 125/5)
Under this command, all the actions will be obligatory.
(Fath al-Bari: 627/3)
In addition, Allah the Exalted has sent the Messenger of Allah (sallallahu alayhi wa sallam) as a model for us, so all his actions throughout his life are an example for us. The division that such-and-such action is necessary and such-and-such is not necessary—these are all statements of the jurists (fuqaha), which were invented later.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1640
