صحيح مسلم
Muslim
كتاب الحجThe Book of Pilgrimage
باب فِي الْمُتْعَةِ بِالْحَجِّ وَالْعُمْرَةِ:Chapter: Tamattu with Hajj and Umrah
Hadith 1217
حَدَّثَنَا حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى ، وَابْنُ بَشَّارٍ ، قَالَ ابْنُ الْمُثَنَّى : حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، قَالَ : سَمِعْتُ قَتَادَةَ يُحَدِّثُ ، عَنْ أَبِي نَضْرَةَ ، قَالَ : كَانَ ابْنُ عَبَّاسٍ يَأْمُرُ بِالْمُتْعَةِ ، وَكَانَ ابْنُ الزُّبَيْرِ يَنْهَى عَنْهَا . (حديث موقوف) قَالَ : قَالَ : فَذَكَرْتُ ذَلِكَ لِجَابِرِ بْنِ عَبْدِ اللَّهِ ، فَقَالَ : " عَلَى يَدَيَّ دَارَ الْحَدِيثُ تَمَتَّعْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " فَلَمَّا قَامَ عُمَرُ ، قَالَ : " إِنَّ اللَّهَ كَانَ يُحِلُّ لِرَسُولِهِ مَا شَاءَ بِمَا شَاءَ ، وَإِنَّ الْقُرْآنَ قَدْ نَزَلَ مَنَازِلَهُ فَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ كَمَا أَمَرَكُمُ اللَّهُ ، وَأَبِتُّوا نِكَاحَ هَذِهِ النِّسَاءِ ، فَلَنْ أُوتَى بِرَجُلٍ نَكَحَ امْرَأَةً إِلَى أَجَلٍ ، إِلَّا رَجَمْتُهُ بِالْحِجَارَةِ " ،
Abu Nadra reported: Ibn'Abbas commanded the performance of Tamattu' putting Ihram for 'Umrah during the montnhs of Dhu'I-Hijja and after completing it, then putting on Ihram for Hajj), but Ibn Zubair forbade to do it. I made a mention of it to Jabir bin'Abdullah (RA) and he said: It is through me that this hadith has been circulated. We entered into the state of Ihram as Tamattu' with the Messenger of Allah (ﷺ) . When 'Umar was installed as Caliph, he said: Verily Allah made permissible for His Messenger (ﷺ) whatever He liked and as He liked. And (every command) of the Holy Qur'an has been revealed for every occasion. So accomplish Hajj and 'Umrah for Allah as Allah has commanded you; and confirm by (proper conditions) the marriage of those women (with whom you have performed Mut'a). And any person would come to me with a marriage of appointed duration (Mut'a), I would stone him (to death).
• • •
وحَدَّثَنِيهِ زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا عَفَّانُ ، حَدَّثَنَا هَمَّامٌ ، حَدَّثَنَا قَتَادَةُ بِهَذَا الْإِسْنَادِ ، وَقَالَ فِي الْحَدِيثِ : " فَافْصِلُوا حَجَّكُمْ مِنْ عُمْرَتِكُمْ ، فَإِنَّهُ أَتَمُّ لِحَجِّكُمْ ، وَأَتَمُّ لِعُمْرَتِكُمْ " .
Qatada narrated this hadith with the same chain of transmitters saying: (That 'Umar also said): Separate your Hajj from 'Umrah, for that is the most complete Hajj, and complete your 'Umrah.
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
By "Mut‘at al-Hajj" is meant Hajj al-Tamattu‘ and Hajj al-Qiran, because ‘Umar radi Allahu anhu used to encourage Ifrad Hajj, and the discussion regarding Mut‘at al-Nisa’ will come in the chapter of marriage.
Benefits and Issues:
By "Mut‘at al-Hajj" is meant Hajj al-Tamattu‘ and Hajj al-Qiran, because ‘Umar radi Allahu anhu used to encourage Ifrad Hajj, and the discussion regarding Mut‘at al-Nisa’ will come in the chapter of marriage.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3025
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
نَصْرَخُ صَرَاخاً:
They were raising their voices.
Vocabulary of the Hadith:
نَصْرَخُ صَرَاخاً:
They were raising their voices.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 3024
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
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
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
