صحيح مسلم
Muslim
كتاب الحجThe Book of Pilgrimage
بَابُ جَوَازِ تَقْصِيرِ الْمُعْتَمِرِ مِنْ شَعْرِهِ وَأَنَّهُ لَا يَجِبُ حَلْقُهُ ، وَأَنَّهُ يُسْتَحَبُّ كَوْنُ حَلْقِهِ أَوْ تَقْصِيرِهِ عِنْدَ الْمَرْوَةِChapter: It is permissible for the pilgrim performing Umrah to shorten his hair and he does not have to shave it. It is recommended for him to shave his hair or shorten it at Al-Marwah
حَدَّثَنِي حَامِدُ بْنُ عُمَرَ الْبَكْرَاوِيُّ ، حَدَّثَنَا عَبْدُ الْوَاحِدِ ، عَنْ عَاصِمٍ ، عَنْ أَبِي نَضْرَةَ ، قَالَ : كُنْتُ عِنْدَ جَابِرِ بْنِ عَبْدِ اللَّهِ ، فَأَتَاهُ آتٍ ، فَقَالَ : " إِنَّ ابْنَ عَبَّاسٍ ، وَابْنَ الزُّبَيْرِ اخْتَلَفَا فِي الْمُتْعَتَيْنِ " ، فَقَالَ جَابِرٌ : " فَعَلْنَاهُمَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، ثُمَّ نَهَانَا عَنْهُمَا عُمَرُ ، فَلَمْ نَعُدْ لَهُمَا " .
Abu Nadra reported: While I was in the company of Jabir, a person came and said: There is difference of opinion amomg Ibn Abbas (RA) and Ibn Zubair about two Mut'as (benefits, Tamattu' in Hajj and temporary marriage with women), whereupon Jabir said: We have been doing this during the lifetime of Allah's Messenger (ﷺ) , and then 'Umar forbade us to do so, and we never resorted to them.
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
