صحيح مسلم
Muslim
كتاب الحجThe Book of Pilgrimage
باب وُجُوبِ الدَّمِ عَلَى الْمُتَمَتِّعِ وَأَنَّهُ إِذَا عَدِمَهُ لَزِمَهُ صَوْمُ ثَلاَثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعَ إِلَى أَهْلِهِ:Chapter: The Obligation For the Pilgrim who is performing Tamattu' to offer a sacrifice; If he has no animal to sacrifice, he must fast for three days during Hajj and seven days when he goes back to his family
حَدَّثَنَا عَبْدُ الْمَلِكِ بْنُ شُعَيْبِ بْنِ اللَّيْثِ ، حَدَّثَنِي أَبِي ، عَنْ جَدِّي ، حَدَّثَنِي عُقَيْلُ بْنُ خَالِدٍ ، عَنِ ابْنِ شِهَابٍ ، عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ ، أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : تَمَتَّعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَجَّةِ الْوَدَاعِ بِالْعُمْرَةِ إِلَى الْحَجِّ ، وَأَهْدَى فَسَاقَ مَعَهُ الْهَدْيَ مِنْ ذِي الْحُلَيْفَةِ ، وَبَدَأَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَهَلَّ بِالْعُمْرَةِ ، ثُمَّ أَهَلَّ بِالْحَجِّ وَتَمَتَّعَ النَّاسُ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالْعُمْرَةِ إِلَى الْحَجِّ ، فَكَانَ مِنَ النَّاسِ مَنْ أَهْدَى فَسَاقَ الْهَدْيَ ، وَمِنْهُمْ مَنْ لَمْ يُهْدِ ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَكَّةَ ، قَالَ لِلنَّاسِ : " مَنْ كَانَ مِنْكُمْ أَهْدَى ، فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى ، فَلْيَطُفْ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ ، وَلْيُقَصِّرْ وَلْيَحْلِلْ ، ثُمَّ لِيُهِلَّ بِالْحَجِّ وَلْيُهْدِ ، فَمَنْ لَمْ يَجِدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ ، وَسَبْعَةً إِذَا رَجَعَ إِلَى أَهْلِهِ " ، وَطَافَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ قَدِمَ مَكَّةَ ، فَاسْتَلَمَ الرُّكْنَ أَوَّلَ شَيْءٍ ، ثُمَّ خَبَّ ثَلَاثَةَ أَطْوَافٍ مِنَ السَّبْعِ وَمَشَى أَرْبَعَةَ أَطْوَافٍ ، ثُمَّ رَكَعَ حِينَ قَضَى طَوَافَهُ بِالْبَيْتِ عِنْدَ الْمَقَامِ رَكْعَتَيْنِ ، ثُمَّ سَلَّمَ فَانْصَرَفَ فَأَتَى الصَّفَا فَطَافَ بِالصَّفَا وَالْمَرْوَةِ سَبْعَةَ أَطْوَافٍ ، ثُمَّ لَمْ يَحْلِلْ مِنْ شَيْءٍ حَرُمَ مِنْهُ ، حَتَّى قَضَى حَجَّهُ وَنَحَرَ هَدْيَهُ يَوْمَ النَّحْرِ وَأَفَاضَ فَطَافَ بِالْبَيْتِ ، ثُمَّ حَلَّ مِنْ كُلِّ شَيْءٍ حَرُمَ مِنْهُ ، وَفَعَلَ مِثْلَ مَا فَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ أَهْدَى وَسَاقَ الْهَدْيَ مِنَ النَّاسِ .
Abdullah bin 'Umar (RA) reported: Allah's Messenger (ﷺ) observed Tamattu' in Hajjat-ul-Wada'. He first put on Ihram for 'Umrah and then for Hajj. and then offered animal sacrifice. So he drove the sacrificial animals with him from Dhu'l-Hulaifa. Allah's Messenger (ﷺ) commenced Ihram of 'Umrah and thus pronounced Talbiya for 'Umrah. and then (put on Ihram for Hajj) and pronounced Talbiya for Hajj. And the people performed Tamattu' in the company of Allah's Messenger (ﷺ) . They put on Ihram for 'Umrah (first) and then for Hajj. Some of them had sacrificial animals which they had brought with them, whereas some of them had none to sacrifice. So when Allah's Messenger (ﷺ) came to Makkah, he said to the people: He who amongst you has brought sacrificial animals along with him must not treat as lawful anything which has become unlawful for him till he has completed the Hajj; and he, who amongst you has not brought the sacrificial animals should circumambulate the House, and run between al-Safa' and al-Marwah and clip (his hair) and put off the Ihram, and then again put on the Ihram for Hajj and offer sacrifice of animals. But he who does not find the sacrificial animal, he should observe fast for three days during the Hajj and for seven days when he returns to his family. Allah's Messenger (ﷺ) circumambulated (the House) when he came to Makkah: he first kissed the corner (of the Ka’bah containing the Black Stone), then ran in three circuits out of seven and walked in four circuits. And then when he had finished the circumambulation of the House he observed two rak'ahs of prayer at the Station (of Ibrahim), and then pronounced Salaam (for concluding the rak'ahs), and departed and came to al-Safa' and ran seven times between al-Safa' and al-Marwah. After that he did not treat anything as lawful which had become unlawful till he had completed his Hajj and sacrificed his animal on the day of sacrifice (10th of Dhu'l-Hijja). and then went back quickly (to Makkah) and performed circumambulation of the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who had brought the sacrificial animals along with them did as Allah's Messenger (ﷺ) had done.
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: ➊
When the Messenger of Allah sallallahu alayhi wa sallam departed from Madinah Munawwarah, he entered into the state of ihram for Hajj Mufrad (single Hajj), then combined it with ‘Umrah. And when reciting the talbiyah, he mentioned ‘Umrah before Hajj:
(Labbayka ‘an ‘umratin wa hajj)
In this way, the Prophet sallallahu alayhi wa sallam became a Qarin (one performing Hajj Qiran), and according to Qur’anic terminology and language, Hajj Qiran is referred to as Tamattu‘. If Hajj Tamattu‘ is taken in its technical sense, it means that one performs ‘Umrah during the months of Hajj, becomes lawful (halal), and then, on the 8th of Dhul-Hijjah, enters into ihram for Hajj from Makkah Mukarramah itself.
➋
When a person performs Hajj Tamattu‘, it is obligatory upon him to offer a sacrifice (qurbani). However, if he is unable to offer the sacrifice, then in place of it, he must fast for ten days—three fasts before the 10th of Dhul-Hijjah. The details of the schools of thought are as follows:
The view of the Shafi‘is and Malikis is that these three fasts should be observed after completing the rites of ‘Umrah. And it is better that these three fasts are observed after entering into ihram for Hajj, i.e., the fasts of the 6th, 7th, and 8th of Dhul-Hijjah. If he observes the fasts before entering into ihram for Hajj, i.e., before the 8th of Dhul-Hijjah, it is still valid. However, if he fasts before completing the rites of ‘Umrah, these fasts will not suffice.
If he is unable to fast before the 10th of Dhul-Hijjah, then these fasts can be observed during the days of Tashriq (11th, 12th, and 13th of Dhul-Hijjah). The Hanbalis hold the same position, but according to them, it is permissible to fast after entering into ihram for ‘Umrah and before the day of ‘Eid, and it is preferable that after entering into ihram for Hajj, the last fast should be on the Day of ‘Arafah, the 9th of Dhul-Hijjah.
If he fasts after the days of Tashriq, he will be sinful, but the obligation of sacrifice will not remain. According to the Hanbalis, in this case, he must fast ten consecutive days, and due to the delay, one sacrifice will become obligatory.
According to the Hanafis, it is also permissible to fast after entering into ihram for ‘Umrah and before the day of ‘Eid. If someone does not observe these fasts and the day of ‘Eid arrives, then sacrifice becomes indispensable for him. If he is unable to offer the sacrifice, he will exit from ihram without sacrifice, and according to the author of al-Fiqh ‘ala al-Madhahib al-Arba‘ah, two sacrifices will become obligatory upon him (al-Hidayah, vol. 1, p. 260).
And according to Imam Nawawi rahimahullah, when he is able, he will offer the sacrifice. Regarding the remaining seven fasts, the position of the Imams is as follows: (According to the Hanafis, after completing Hajj and returning from Mina to Makkah, he will observe the seven fasts. According to the Shafi‘is and Hanbalis, these seven fasts will be observed after returning to his homeland. According to the Malikis, both ways are permissible, and this is also one of the opinions of Imam Shafi‘i rahimahullah.)
When the Messenger of Allah sallallahu alayhi wa sallam departed from Madinah Munawwarah, he entered into the state of ihram for Hajj Mufrad (single Hajj), then combined it with ‘Umrah. And when reciting the talbiyah, he mentioned ‘Umrah before Hajj:
(Labbayka ‘an ‘umratin wa hajj)
In this way, the Prophet sallallahu alayhi wa sallam became a Qarin (one performing Hajj Qiran), and according to Qur’anic terminology and language, Hajj Qiran is referred to as Tamattu‘. If Hajj Tamattu‘ is taken in its technical sense, it means that one performs ‘Umrah during the months of Hajj, becomes lawful (halal), and then, on the 8th of Dhul-Hijjah, enters into ihram for Hajj from Makkah Mukarramah itself.
➋
When a person performs Hajj Tamattu‘, it is obligatory upon him to offer a sacrifice (qurbani). However, if he is unable to offer the sacrifice, then in place of it, he must fast for ten days—three fasts before the 10th of Dhul-Hijjah. The details of the schools of thought are as follows:
The view of the Shafi‘is and Malikis is that these three fasts should be observed after completing the rites of ‘Umrah. And it is better that these three fasts are observed after entering into ihram for Hajj, i.e., the fasts of the 6th, 7th, and 8th of Dhul-Hijjah. If he observes the fasts before entering into ihram for Hajj, i.e., before the 8th of Dhul-Hijjah, it is still valid. However, if he fasts before completing the rites of ‘Umrah, these fasts will not suffice.
If he is unable to fast before the 10th of Dhul-Hijjah, then these fasts can be observed during the days of Tashriq (11th, 12th, and 13th of Dhul-Hijjah). The Hanbalis hold the same position, but according to them, it is permissible to fast after entering into ihram for ‘Umrah and before the day of ‘Eid, and it is preferable that after entering into ihram for Hajj, the last fast should be on the Day of ‘Arafah, the 9th of Dhul-Hijjah.
If he fasts after the days of Tashriq, he will be sinful, but the obligation of sacrifice will not remain. According to the Hanbalis, in this case, he must fast ten consecutive days, and due to the delay, one sacrifice will become obligatory.
According to the Hanafis, it is also permissible to fast after entering into ihram for ‘Umrah and before the day of ‘Eid. If someone does not observe these fasts and the day of ‘Eid arrives, then sacrifice becomes indispensable for him. If he is unable to offer the sacrifice, he will exit from ihram without sacrifice, and according to the author of al-Fiqh ‘ala al-Madhahib al-Arba‘ah, two sacrifices will become obligatory upon him (al-Hidayah, vol. 1, p. 260).
And according to Imam Nawawi rahimahullah, when he is able, he will offer the sacrifice. Regarding the remaining seven fasts, the position of the Imams is as follows: (According to the Hanafis, after completing Hajj and returning from Mina to Makkah, he will observe the seven fasts. According to the Shafi‘is and Hanbalis, these seven fasts will be observed after returning to his homeland. According to the Malikis, both ways are permissible, and this is also one of the opinions of Imam Shafi‘i rahimahullah.)
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2982
