Hadith 647
اُردوEn
وعن عكرمة عن الحجاج بن عمرو الأنصاري رضي الله عنه قال : قال رسول الله صلى الله عليه وآله وسلم : « من كسر أو عرج فقد حل ، وعليه الحج من قابل» قال عكرمة : فسألت ابن عباس وأبا هريرة عن ذلك فقالا : صدق. رواه الخمسة وحسنة الترمذي.
'Ikrimah narrated on the authority of Al-Hajjaj bin ’Amro al-Ansari (RAA), that the Messenger of Allah (ﷺ) said: "If anyone breaks (a leg) or becomes lame (while he was performing Hajj or 'Umrah) he is released from him Ihram and must perform Hajj the next year.’ ’lkrimah said, ‘l asked Ibn 'Abbas and Abu Hurairah about this statement of Al-Hajjaj and they said that he had spoken the truth. Related by the five Imams. At-Tirmidhi graded it as Hasan.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
647 Lexical Explanation:
«كسرا» is in the passive form.
«او عرج» Both the ‘ayn’ and ‘ra’ have a fatḥah (zabar). It refers to an injury to the foot that is not congenital. When the injury is congenital, then in that case it is read as «عرج», i.e., with a kasrah (zer) under the ‘ra’.
«فقد حلّ» That is, it is permissible for him to abandon the state of ihram. After that, he may return to his homeland and home.
«و عليه الحج من قابل» He will perform the missed Hajj in the following year, provided this was the obligatory Hajj. But if it was a voluntary Hajj, then nothing is required. In this regard, the summary of the statement of Allamah Yamani is that from the three aforementioned ahadith, it is understood that a person in ihram may exit the state of ihram for three reasons:
➊ Due to being prevented (iḥṣār), regardless of the cause of the prevention.
➋ If he had made a condition (shart).
➌ Due to an accident, such as a bone breaking or becoming lame.
As for the person whose Hajj is missed for a reason other than iḥṣār, one opinion is that he becomes lawful (halal) from the ihram he had assumed for Hajj and ‘Umrah. This is narrated from Umar and Zayd ibn Thabit radi Allahu anhuma. Another opinion is that he should recite the talbiyah for ‘Umrah and assume ihram anew. Then, regarding the one whose Hajj is missed, there is a difference of opinion about whether a sacrificial animal (dam) is required. The apparent view is that offering a dam or sacrifice is not obligatory.
Narrator of the Hadith:
Ikrimah rahimahullah: In the name ‘Ikrimah’, the ‘ayn’ has a kasrah (zer) beneath it, the ‘kaf’ is sakin (quiescent), and the ‘ra’ also has a kasrah beneath it. His kunyah is Abu Abdullah. He was a resident of Madinah and was the freed slave of Abdullah ibn Abbas radi Allahu anhuma. He was from the Berber tribe. He was counted among the great scholars and among the jurists of Makkah. He belonged to the middle generation of the Tabi‘in. He passed away in 107 AH at the age of 80. Some have differed regarding the year of his death.
Explanation:
Hajjaj ibn Amr al-Ansari radi Allahu anhu: His full name is Hajjaj ibn Amr ibn Ghaziyyah al-Ansari al-Mazini al-Madani. He was honored with the companionship of the Prophet (sharaf al-suhbah). He participated in the Battle of Siffin alongside Ali radi Allahu anhu. Two ahadith are narrated from him.
«كسرا» is in the passive form.
«او عرج» Both the ‘ayn’ and ‘ra’ have a fatḥah (zabar). It refers to an injury to the foot that is not congenital. When the injury is congenital, then in that case it is read as «عرج», i.e., with a kasrah (zer) under the ‘ra’.
«فقد حلّ» That is, it is permissible for him to abandon the state of ihram. After that, he may return to his homeland and home.
«و عليه الحج من قابل» He will perform the missed Hajj in the following year, provided this was the obligatory Hajj. But if it was a voluntary Hajj, then nothing is required. In this regard, the summary of the statement of Allamah Yamani is that from the three aforementioned ahadith, it is understood that a person in ihram may exit the state of ihram for three reasons:
➊ Due to being prevented (iḥṣār), regardless of the cause of the prevention.
➋ If he had made a condition (shart).
➌ Due to an accident, such as a bone breaking or becoming lame.
As for the person whose Hajj is missed for a reason other than iḥṣār, one opinion is that he becomes lawful (halal) from the ihram he had assumed for Hajj and ‘Umrah. This is narrated from Umar and Zayd ibn Thabit radi Allahu anhuma. Another opinion is that he should recite the talbiyah for ‘Umrah and assume ihram anew. Then, regarding the one whose Hajj is missed, there is a difference of opinion about whether a sacrificial animal (dam) is required. The apparent view is that offering a dam or sacrifice is not obligatory.
Narrator of the Hadith:
Ikrimah rahimahullah: In the name ‘Ikrimah’, the ‘ayn’ has a kasrah (zer) beneath it, the ‘kaf’ is sakin (quiescent), and the ‘ra’ also has a kasrah beneath it. His kunyah is Abu Abdullah. He was a resident of Madinah and was the freed slave of Abdullah ibn Abbas radi Allahu anhuma. He was from the Berber tribe. He was counted among the great scholars and among the jurists of Makkah. He belonged to the middle generation of the Tabi‘in. He passed away in 107 AH at the age of 80. Some have differed regarding the year of his death.
Explanation:
Hajjaj ibn Amr al-Ansari radi Allahu anhu: His full name is Hajjaj ibn Amr ibn Ghaziyyah al-Ansari al-Mazini al-Madani. He was honored with the companionship of the Prophet (sharaf al-suhbah). He participated in the Battle of Siffin alongside Ali radi Allahu anhu. Two ahadith are narrated from him.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 647
Shaykh Umar Farooq Saeedi
1862. Commentary: To come again for the next Hajj as a substitute for the obligatory (fard) Hajj is itself obligatory (fard). If this Hajj was voluntary (nafl), then the preferred opinion is also that one should come again, and the same ruling applies to ‘umrah. And it is evident that these rulings are based upon ability (istita‘ah) and means.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1862
