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سنن ابن ماجه
Ibn Majah
كتاب المناسكChapters on Hajj Rituals
بَابُ : فَسْخِ الْحَجِّChapter: Canceling Hajj
Hadith 2980
اُردوEn
حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ إِبْرَاهِيمَ الدِّمَشْقِيُّ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، حَدَّثَنَا الْأَوْزَاعِيُّ ، عَنْ عَطَاءٍ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ ، قَالَ : أَهْلَلْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْحَجِّ خَالِصًا لَا نَخْلِطُهُ بِعُمْرَةٍ ، فَقَدِمْنَا مَكَّةَ لِأَرْبَعِ لَيَالٍ خَلَوْنَ مِنْ ذِي الْحِجَّةِ ، فَلَمَّا طُفْنَا بِالْبَيْتِ وَسَعَيْنَا بَيْنَ الصَّفَا وَالْمَرْوَةِ ، أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ نَجْعَلَهَا عُمْرَةً ، وَأَنْ نَحِلَّ إِلَى النِّسَاءِ ، فَقُلْنَا مَا بَيْنَنَا : لَيْسَ بَيْنَنَا وَبَيْنَ عَرَفَةَ إِلَّا خَمْسٌ فَنَخْرُجُ إِلَيْهَا ، وَمَذَاكِيرُنَا تَقْطُرُ مَنِيًّا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنِّي لَأَبَرُّكُمْ وَأَصْدَقُكُمْ ، وَلَوْلَا الْهَدْيُ ، لَأَحْلَلْتُ " ، فَقَالَ سُرَاقَةُ بْنُ مَالِكٍ : أَمُتْعَتُنَا هَذِهِ لِعَامِنَا هَذَا ، أَمْ لِأَبَدٍ ، فَقَالَ : " لَا بَلْ لِأَبَدِ ، الْأَبَدِ " .
´It was narrated that Jabir bin ‘Abdullah said:` “We began our Talbiyah for Hajj only with Allah’s Messenger (ﷺ), and we did not mix it with ‘Umrah. We arrived in Makkah when four nights of Dhul-Hijjah had passed, and when we had performed Tawaf around the Ka’bah and Sa’y between Safa and Marwah, the Messenger of Allah (ﷺ) commanded us to make it ‘Umrah, and to come out of Ihram and have relations with our wives. We said: ‘There are only five (days) until ‘Arafah. Will we g out to it with our male organs dripping with semen?’ The Messenger of Allah (ﷺ) said: ‘I am the most righteous and truthful among you, and were it not for the sacrificial animal, I would have exited Ihram.’ Suraqah bin Malik said: ‘Is this Tamattu’ for this year only or forever?’ He said: ‘No, it is forever and ever.’”
Related hadith on this topic
Brief Explanation
1؎: That is, he assumed the ihram (ritual consecration) for Hajj Ifrad (single Hajj).
2؎: That is, whatever I am saying, carry it out without any hesitation or reservation; none of my statements can ever be contrary to piety and God-consciousness.
3؎: It is permissible for every person until the Day of Judgment to perform tamattu‘ (combining ‘umrah and Hajj with a break in between). From the apparent meaning of this hadith, it is understood that if someone assumes ihram but does not have a sacrificial animal (hady) with him, then upon reaching Makkah, he can annul his intention for Hajj, perform ‘umrah, and exit the state of ihram. Then, on the Day of Tarwiyah, i.e., the 8th of Dhu al-Hijjah, he should assume a new ihram for Hajj, and until this date (the eighth), he may do all those things which are not permissible in the state of ihram. Imam Ibn al-Qayyim, in "I‘lam al-Muwaqqi‘in," says that the Messenger of Allah (sallallahu alayhi wa sallam) issued a fatwa to annul the Hajj and make it ‘umrah, then gave a fatwa that this act is recommended (mustahabb) and it is necessary to do it, and this ruling has not been abrogated by any other ruling, and the religion belongs to Allah, the Exalted. In fact, we say that annulling the Hajj and making it ‘umrah—if someone, based on these ahadith, considers it obligatory (wajib), then his statement is stronger than the statement of the one who prohibits it... and so on.
2؎: That is, whatever I am saying, carry it out without any hesitation or reservation; none of my statements can ever be contrary to piety and God-consciousness.
3؎: It is permissible for every person until the Day of Judgment to perform tamattu‘ (combining ‘umrah and Hajj with a break in between). From the apparent meaning of this hadith, it is understood that if someone assumes ihram but does not have a sacrificial animal (hady) with him, then upon reaching Makkah, he can annul his intention for Hajj, perform ‘umrah, and exit the state of ihram. Then, on the Day of Tarwiyah, i.e., the 8th of Dhu al-Hijjah, he should assume a new ihram for Hajj, and until this date (the eighth), he may do all those things which are not permissible in the state of ihram. Imam Ibn al-Qayyim, in "I‘lam al-Muwaqqi‘in," says that the Messenger of Allah (sallallahu alayhi wa sallam) issued a fatwa to annul the Hajj and make it ‘umrah, then gave a fatwa that this act is recommended (mustahabb) and it is necessary to do it, and this ruling has not been abrogated by any other ruling, and the religion belongs to Allah, the Exalted. In fact, we say that annulling the Hajj and making it ‘umrah—if someone, based on these ahadith, considers it obligatory (wajib), then his statement is stronger than the statement of the one who prohibits it... and so on.
Explanation & Benefits
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
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1) It is established from the hadith of Sahl radi Allahu anhu that ascending and descending the pulpit (minbar) during prayer is permissible in case of necessity, even if this action has to be repeated multiple times.
(2) People should be taught prayer practically so that they can learn to pray by watching others perform it.
(3) The Prophet sallallahu alayhi wa sallam led the noble Companions radi Allahu anhum ajma'in in prayer while standing on an elevated place so that they could learn how to pray by following him. Therefore, even now, we should perform prayer in the same manner as the Prophet sallallahu alayhi wa sallam taught the Companions radi Allahu anhum ajma'in and as they have narrated it.
(4) For the investigation of a matter, one should go to a person who knows it well.
(5) Out of necessity, the imam may stand on a place higher than the people, and the followers (muqtadis) may also pray on an upper floor.
(6) A pulpit (minbar) should be placed for the Friday sermon (khutbah).
(2) People should be taught prayer practically so that they can learn to pray by watching others perform it.
(3) The Prophet sallallahu alayhi wa sallam led the noble Companions radi Allahu anhum ajma'in in prayer while standing on an elevated place so that they could learn how to pray by following him. Therefore, even now, we should perform prayer in the same manner as the Prophet sallallahu alayhi wa sallam taught the Companions radi Allahu anhum ajma'in and as they have narrated it.
(4) For the investigation of a matter, one should go to a person who knows it well.
(5) Out of necessity, the imam may stand on a place higher than the people, and the followers (muqtadis) may also pray on an upper floor.
(6) A pulpit (minbar) should be placed for the Friday sermon (khutbah).
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1217
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
ar-ramdāʾ:
Hot sand.
harr ar-ramdāʾ:
The heat of the hot sand.
Vocabulary of the Hadith:
ar-ramdāʾ:
Hot sand.
harr ar-ramdāʾ:
The heat of the hot sand.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1405
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
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
