صحيح البخاري
Bukhari
كتاب المحصرThe Book of Al-Muhsar
بَابُ إِذَا أُحْصِرَ الْمُعْتَمِرُ:(1b) Chapter. If one, intending to perform Umra, is prevented from performing it.
Hadith 1806
اُردوEn
وَقَوْلِهِ تَعَالَى : فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلا تَحْلِقُوا رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ سورة البقرة آية 196 ، وَقَالَ عَطَاءٌ : الْإِحْصَارُ مِنْ كُلِّ شَيْءٍ يَحْبِسُهُ ، قَالَ أَبُو عَبْد اللَّهِ : حَصُورًا لَا يَأْتِي النِّسَاءَ .
And Allah the Exalted said: "But if you are prevented, then (offer) whatever sacrificial animal is available, and do not shave your heads (i.e., do not exit the state of Ihram) until the sacrificial animal reaches its place (i.e., until it is slaughtered in Mecca)." And Ata bin Abi Rabah, may Allah have mercy on him, said that whatever prevents (a person), the same ruling applies to it.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يُوسُفَ ، أَخْبَرَنَا مَالِكٌ ، عَنْ نَافِعٍ ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ ، حِينَ خَرَجَ إِلَى مَكَّةَ مُعْتَمِرًا فِي الْفِتْنَةِ ، قَالَ : " إِنْ صُدِدْتُ عَنْ الْبَيْتِ ، صَنَعْتُ كَمَا صَنَعْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَهَلَّ بِعُمْرَةٍ مِنْ أَجْلِ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ أَهَلَّ بِعُمْرَةٍ عَامَ الْحُدَيْبِيَةِ " .
Narrated Nafi`: When `Abdullah bin `Umar set out for Mecca intending to perform Umra, at the time of afflictions, he said, "If I should be prevented from reaching the Ka`ba, then I would do the same as Allah's Apostle did, so I assume the lhram for Umra as Allah's Apostle assumed the Ihram for Umra in the year of Hudaibiya."
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
When the Messenger of Allah (sallallahu alayhi wa sallam) intended to perform ‘umrah in the sixth year of Hijrah, the polytheists prevented him from reaching the House of Allah (Bayt Allah). On this occasion, Surah al-Fath was revealed. The noble Companions (radi Allahu anhum) were granted permission to slaughter their sacrificial animals, shave their heads, and exit the state of ihram. Abdullah ibn ‘Umar (radi Allahu anhu) has alluded to this very incident of Hudaybiyyah.
(2)
From this hadith, it is understood that the ihram of ‘umrah may also be exited in the event of a hindrance, whereas some scholars restrict the ruling of being prevented (ihsar) to Hajj alone. Their argument is that Hajj has a fixed time, whereas ‘umrah can be performed at any time; however, their stance is contrary to numerous ahadith. Imam al-Bukhari (rahimahullah) has presented these ahadith to refute the view of those scholars. Furthermore, being prevented (ihsar) is not limited to a specific cause; rather, whether one falls ill, faces the threat of an enemy, or runs out of provisions—whatever the circumstance in which one is unable to reach the House of Allah, he is considered prevented (muhsar), and the rulings of ihsar apply to him.
(3)
The intent of Abdullah ibn ‘Umar (radi Allahu anhu) was that if I am prevented from performing ‘umrah, I will do exactly what the Messenger of Allah (sallallahu alayhi wa sallam) did in such circumstances, that is, I will exit the state of ihram for ‘umrah just as the Messenger of Allah (sallallahu alayhi wa sallam) exited his ihram.
(4)
From this hadith, it is understood that just as being prevented (ihsar) is possible in Hajj, it is also possible in ‘umrah. Imam al-Bukhari (rahimahullah) also seeks to establish this position, and its details are mentioned in the following hadith.
(1)
When the Messenger of Allah (sallallahu alayhi wa sallam) intended to perform ‘umrah in the sixth year of Hijrah, the polytheists prevented him from reaching the House of Allah (Bayt Allah). On this occasion, Surah al-Fath was revealed. The noble Companions (radi Allahu anhum) were granted permission to slaughter their sacrificial animals, shave their heads, and exit the state of ihram. Abdullah ibn ‘Umar (radi Allahu anhu) has alluded to this very incident of Hudaybiyyah.
(2)
From this hadith, it is understood that the ihram of ‘umrah may also be exited in the event of a hindrance, whereas some scholars restrict the ruling of being prevented (ihsar) to Hajj alone. Their argument is that Hajj has a fixed time, whereas ‘umrah can be performed at any time; however, their stance is contrary to numerous ahadith. Imam al-Bukhari (rahimahullah) has presented these ahadith to refute the view of those scholars. Furthermore, being prevented (ihsar) is not limited to a specific cause; rather, whether one falls ill, faces the threat of an enemy, or runs out of provisions—whatever the circumstance in which one is unable to reach the House of Allah, he is considered prevented (muhsar), and the rulings of ihsar apply to him.
(3)
The intent of Abdullah ibn ‘Umar (radi Allahu anhu) was that if I am prevented from performing ‘umrah, I will do exactly what the Messenger of Allah (sallallahu alayhi wa sallam) did in such circumstances, that is, I will exit the state of ihram for ‘umrah just as the Messenger of Allah (sallallahu alayhi wa sallam) exited his ihram.
(4)
From this hadith, it is understood that just as being prevented (ihsar) is possible in Hajj, it is also possible in ‘umrah. Imam al-Bukhari (rahimahullah) also seeks to establish this position, and its details are mentioned in the following hadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1806
Hafiz Zubair Ali Zai
Hadith Authentication: [وأخرجه البخاري 1806، ومسلم 1230، من حديث مالك به]
Jurisprudential Points:
➊ If a person who intends to perform ‘umrah later changes his intention to perform both ‘umrah and hajj together (i.e., qiran hajj), it is permissible.
➋ If the journey is dangerous, it is still permissible to travel to the House of Allah for hajj and ‘umrah.
➌ If someone comes to Makkah in the state of ihram with the intention of performing ‘umrah or hajj, and due to some excuse is prevented from entering the Haram, he should exit the state of ihram and offer a goat as compensation (fidyah). Later, he must make up (qada) for that ‘umrah or hajj. And Allah knows best.
➍ In all matters, the Prophetic method should be kept in view.
➎ One should issue a fatwa only after thorough deliberation on the issues.
➏ If research on an issue changes, one should retract the previous opinion and act upon the new research.
Jurisprudential Points:
➊ If a person who intends to perform ‘umrah later changes his intention to perform both ‘umrah and hajj together (i.e., qiran hajj), it is permissible.
➋ If the journey is dangerous, it is still permissible to travel to the House of Allah for hajj and ‘umrah.
➌ If someone comes to Makkah in the state of ihram with the intention of performing ‘umrah or hajj, and due to some excuse is prevented from entering the Haram, he should exit the state of ihram and offer a goat as compensation (fidyah). Later, he must make up (qada) for that ‘umrah or hajj. And Allah knows best.
➍ In all matters, the Prophetic method should be kept in view.
➎ One should issue a fatwa only after thorough deliberation on the issues.
➏ If research on an issue changes, one should retract the previous opinion and act upon the new research.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 223
