Ibn Majah

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) 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.

(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).