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سنن ابن ماجه
Ibn Majah
كتاب المناسكChapters on Hajj Rituals
بَابُ : فَسْخِ الْحَجِّChapter: Canceling Hajj
Hadith 2982
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الصَّبَّاحِ ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ ، عَنْ أَبِي إِسْحَاق ، عَنْ الْبَرَاءِ بْنِ عَازِبٍ ، قَالَ : خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ فَأَحْرَمْنَا بِالْحَجِّ ، فَلَمَّا قَدِمْنَا مَكَّةَ ، قَالَ : " اجْعَلُوا حِجَّتَكُمْ عُمْرَةً " ، فَقَالَ النَّاسُ : يَا رَسُولَ اللَّهِ ، قَدْ أَحْرَمْنَا بِالْحَجِّ ، فَكَيْفَ نَجْعَلُهَا عُمْرَةً ؟ ، قَالَ : " انْظُرُوا مَا آمُرُكُمْ بِهِ ، فَافْعَلُوا " ، فَرَدُّوا عَلَيْهِ الْقَوْلَ ، فَغَضِبَ فَانْطَلَقَ ، ثُمَّ دَخَلَ عَلَى عَائِشَةَ غَضْبَانَ ، فَرَأَتِ الْغَضَبَ فِي وَجْهِهِ ، فَقَالَتْ : مَنْ أَغْضَبَكَ ، أَغْضَبَهُ اللَّهُ ؟ ، قَالَ : " وَمَا لِي لَا أَغْضَبُ ، وَأَنَا آمُرُ أَمْرًا فَلَا أُتْبَعُ " .
´It was narrated that Bara’ bin ‘Azib said:` “The Messenger of Allah (ﷺ) and his Companions came out to us and we entered Ihram for Hajj. When we came to Makkah, he said: ‘Make your Hajj (to) ‘Umrah.’ The people said: ‘O Messenger of Allah, we have entered Ihram for Hajj, how can we make it ‘Umrah?’ He said: ‘Look at what I command you to do, and do it.’ They repeated their question and he got angry and went away. Then he entered upon ‘Aishah angry and she saw anger in his face, and said: ‘Who has made you angry? May Allah vex him!’ He said: ‘Why should I not get angry, when I give a command and it is not obeyed?’”
Related hadith on this topic
Brief Explanation
1؎ : From this hadith it is understood that whoever, upon hearing a hadith of the Messenger of Allah (sallallahu alayhi wa sallam), delays acting upon it merely because it goes against the customs and traditions of his country, or because the scholars, ascetics, or elders of his nation, people, or religion have not acted upon it, then such a person angers and displeases the Messenger of Allah (sallallahu alayhi wa sallam). And whoever angers and displeases the Messenger of Allah (sallallahu alayhi wa sallam), he has no place of refuge. The Messenger of Allah (sallallahu alayhi wa sallam) has said: “The duty of a believer is that as soon as he hears (a hadith), he should accept it wholeheartedly and immediately act upon it,” even if all the scholars, clerics, ascetics, spiritual guides, learned men, and mujtahids of the world are against it. It is also necessary that in acting upon it, the heart should be extremely happy and cheerful, without any resentment or constriction whatsoever; rather, one should consider oneself very fortunate to have been granted the ability to act upon the hadith of the Messenger (sallallahu alayhi wa sallam). If one does not do so—meaning, either does not act upon it at all, or acts upon it with hesitation or sadness, thinking that the ascetics and scholars are against it, and after all, those people also have some rank and status, and surely they must have had some reasoning for acting contrary to the hadith—then know that the Messenger of Allah (sallallahu alayhi wa sallam) is displeased with such people, and they have no place of refuge. If the Messenger of Allah (sallallahu alayhi wa sallam) is displeased with someone, then even if all the scholars or ascetics of the age are pleased with us, what benefit will their pleasure bring us? Whether they are pleased or displeased, if our Master, our Mawla, our Messenger (sallallahu alayhi wa sallam) is pleased with us, then our salvation is assured. O Allah, as soon as we die, unite us with our Messenger (sallallahu alayhi wa sallam) and the family and companions of the Messenger. In this world, we were followers of only them; in the realm of Barzakh and the Hereafter, we wish to remain at their feet. We had no concern with anyone else in this world, nor do we desire anyone else’s company in the Hereafter. If you intend to enter Paradise, then place the collar of servitude to Muhammad (sallallahu alayhi wa sallam) around your neck. O traveler, walk steadfastly upon the path of the Sunnah; this road leads straight to Jannat al-Firdaws.
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
(1)
The mentioned narration is considered weak according to the scholars of verification; however, if this hadith is established as authentic through another chain, then a question arises: Why did the noble Companions (radi Allahu anhum), after hearing the command directly, still not comply immediately? The answer is that when the Companions (radi Allahu anhum) saw the Messenger of Allah (sallallahu alayhi wa sallam) in the state of ihram, a desire arose in their hearts to remain in ihram like the Messenger of Allah (sallallahu alayhi wa sallam), so that they could follow him as closely as possible. The Companions (radi Allahu anhum) repeated their statement in the hope that perhaps the Messenger of Allah (sallallahu alayhi wa sallam) would permit them not to exit ihram; otherwise, the thought of disobeying his command could not even be imagined from them.
(1)
The mentioned narration is considered weak according to the scholars of verification; however, if this hadith is established as authentic through another chain, then a question arises: Why did the noble Companions (radi Allahu anhum), after hearing the command directly, still not comply immediately? The answer is that when the Companions (radi Allahu anhum) saw the Messenger of Allah (sallallahu alayhi wa sallam) in the state of ihram, a desire arose in their hearts to remain in ihram like the Messenger of Allah (sallallahu alayhi wa sallam), so that they could follow him as closely as possible. The Companions (radi Allahu anhum) repeated their statement in the hope that perhaps the Messenger of Allah (sallallahu alayhi wa sallam) would permit them not to exit ihram; otherwise, the thought of disobeying his command could not even be imagined from them.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2982
Hafiz Muhammad Ameen
(1) In the chain of narration of this hadith, Abu Ishaq is a mudallis narrator who is narrating with ‘an (the ambiguous “from”), but there are authentic corroborating reports (shawahid) present, which the researcher of the book has also mentioned. Among these is a previous hadith of Ali radi Allahu anhu as well. Therefore, based on these corroborating reports, this hadith is authentic, and Abu Ishaq’s ‘an‘anah is not harmful here. And Allah knows best. For details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 24/159-162)
(2) “How did you enter into ihram?”—meaning, was it only for Hajj, only for ‘Umrah, or for both?
(3) “Like your ihram.”—meaning, when I entered into ihram, I said that my ihram will be like the ihram of the Messenger of Allah sallallahu alayhi wa sallam. Although at that time he did not know how the Messenger of Allah sallallahu alayhi wa sallam had entered into ihram, but since he also had sacrificial animals with him, in practice his ihram became like the ihram of the Messenger of Allah sallallahu alayhi wa sallam.
(4) “I would have done the same.”—meaning, I would not have brought the sacrificial animal with me (rather, I would have bought it at the place) and would have become lawful (halal) after performing ‘Umrah.
(5) It is established that tamattu‘ and qiran are legally permissible, rather, tamattu‘ is superior and also a means of ease.
(2) “How did you enter into ihram?”—meaning, was it only for Hajj, only for ‘Umrah, or for both?
(3) “Like your ihram.”—meaning, when I entered into ihram, I said that my ihram will be like the ihram of the Messenger of Allah sallallahu alayhi wa sallam. Although at that time he did not know how the Messenger of Allah sallallahu alayhi wa sallam had entered into ihram, but since he also had sacrificial animals with him, in practice his ihram became like the ihram of the Messenger of Allah sallallahu alayhi wa sallam.
(4) “I would have done the same.”—meaning, I would not have brought the sacrificial animal with me (rather, I would have bought it at the place) and would have become lawful (halal) after performing ‘Umrah.
(5) It is established that tamattu‘ and qiran are legally permissible, rather, tamattu‘ is superior and also a means of ease.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2726
Hafiz Muhammad Ameen
(1) This narration is authentic based on supporting evidences, as detailed in the benefits of Hadith number 2726.
(2) “They had received uqiyyahs.” An uqiyyah is equivalent to forty dirhams. It appears that they were temporarily appointed for the collection of zakat and similar duties, and in return for this work, they received some uqiyyahs.
(3) “She had applied perfume,” because she had become lawful (halal) after performing ‘umrah, and she expected that Ali radi Allahu anhu would also become lawful. However, since Ali radi Allahu anhu had sacrificial animals with him, he could not become lawful before the Day of Sacrifice (Yawm al-Nahr).
(2) “They had received uqiyyahs.” An uqiyyah is equivalent to forty dirhams. It appears that they were temporarily appointed for the collection of zakat and similar duties, and in return for this work, they received some uqiyyahs.
(3) “She had applied perfume,” because she had become lawful (halal) after performing ‘umrah, and she expected that Ali radi Allahu anhu would also become lawful. However, since Ali radi Allahu anhu had sacrificial animals with him, he could not become lawful before the Day of Sacrifice (Yawm al-Nahr).
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2746
