سنن نسائي
Nasai
كتاب مناسك الحجThe Book of Hajj
بَابُ : الْجُبَّةِ فِي الإِحْرَامِChapter: Wearing A Jubbah in Ihram
Hadith 2669
اُردوEn
أَخْبَرَنَا نُوحُ بْنُ حَبِيبٍ الْقَوْمَسِيُّ ، قَالَ : حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ ، قَالَ : حَدَّثَنَا ابْنُ جُرَيْجٍ ، قَالَ : قَالَ : حَدَّثَنِي عَطَاءٌ ، عَنْ صَفْوَانَ بْنِ يَعْلَى بْنِ أُمَيَّةَ ، عَنْ أَبِيهِ ، أَنَّهُ قَالَ : لَيْتَنِي أَرَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَهُوَ يُنْزَلُ عَلَيْهِ ، فَبَيْنَا نَحْنُ بِالْجِعِرَّانَةِ وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي قُبَّةٍ ، فَأَتَاهُ الْوَحْيُ ، فَأَشَارَ إِلَيَّ عُمَرُ أَنْ تَعَالَ ، فَأَدْخَلْتُ رَأْسِي الْقُبَّةَ ، فَأَتَاهُ رَجُلٌ قَدْ أَحْرَمَ فِي جُبَّةٍ بِعُمْرَةٍ مُتَضَمِّخٌ بِطِيبٍ ، فَقَالَ : يَا رَسُولَ اللَّهِ مَا تَقُولُ فِي رَجُلٍ قَدْ أَحْرَمَ فِي جُبَّةٍ إِذْ أُنْزِلَ عَلَيْهِ الْوَحْيُ فَجَعَلَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَغِطُّ لِذَلِكَ فَسُرِّيَ عَنْهُ ، فَقَالَ : " أَيْنَ الرَّجُلُ الَّذِي سَأَلَنِي آنِفًا ؟ " فَأُتِيَ بِالرَّجُلِ ، فَقَالَ : " أَمَّا الْجُبَّةُ فَاخْلَعْهَا ، وَأَمَّا الطِّيبُ فَاغْسِلْهُ ، ثُمَّ أَحْدِثْ إِحْرَامًا " , قَالَ أَبُو عَبْد الرَّحْمَنِ : " ثُمَّ أَحْدِثْ إِحْرَامًا " مَا أَعْلَمُ أَحَدًا قَالَهُ غَيْرَ نُوحِ بْنِ حَبِيبٍ وَلَا أَحْسِبُهُ مَحْفُوظًا وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ .
´It was narrated from Safwan bin Umayyah, from his father that he said:` "I wished that I could see the Messenger of Allah when Revelation was coming down to him. While we were in Al-Jirranah and the Prophet was in a tent, Revelation was coming down to him and 'Umar gestured to me to come. So I put my head into the tent. A man had come to him who had entered Ihram wearing a said: 'O Messenger of Allah, what do you say concerning a man who entered Ihram wearing a Jubbah?'Then (because of this question) the Revelation came. The Prophet started to breath deeply, and when it was over he said: 'Where is the man who asked me just now?' The man was brought to him, and he saidA: 'As for the Jubbah, take it off, and as for the perfume, wash it off, then enter Ihram.'''(Sahih) Chatper 30. The Prohibiton Of Wearing A Shirt In Ihram
Explanation & Benefits
Hafiz Muhammad Ameen
(1) Imam al-Nasa’i rahimahullah states that the final phrase, “then assume ihram anew,” is not correct. The other narrators do not report this phrase, meaning that according to the Imam rahimahullah, this addition is defective.
(2) The correct view is that since he was unaware, he was considered excused and no expiation (kaffarah) was imposed upon him. Even today, if someone, due to genuine ignorance, wears sewn clothing or applies perfume during ihram, and upon realizing it immediately removes it, then there is no expiation upon him. This is the position of the majority of the scholars and it is the preferred view. One possible meaning of the final phrase is also that “consider yourself still in the state of ihram.” Otherwise, it is not correct to assume ihram after passing the miqat, and Ja‘ranah is not a miqat; rather, the boundary of the Haram begins nearby from there.
(3) Whoever, out of forgetfulness, commits any of the aforementioned acts, the same ruling applies to him, provided that upon remembering, he immediately rectifies it.
(4) The garments of Hajj may be worn before reaching the miqat, but the intention (niyyah) should be made only at the miqat. Therefore, it is preferable to assume the ihram for Hajj or ‘Umrah at the miqat itself, unless there is a necessity, such as traveling by airplane.
(2) The correct view is that since he was unaware, he was considered excused and no expiation (kaffarah) was imposed upon him. Even today, if someone, due to genuine ignorance, wears sewn clothing or applies perfume during ihram, and upon realizing it immediately removes it, then there is no expiation upon him. This is the position of the majority of the scholars and it is the preferred view. One possible meaning of the final phrase is also that “consider yourself still in the state of ihram.” Otherwise, it is not correct to assume ihram after passing the miqat, and Ja‘ranah is not a miqat; rather, the boundary of the Haram begins nearby from there.
(3) Whoever, out of forgetfulness, commits any of the aforementioned acts, the same ruling applies to him, provided that upon remembering, he immediately rectifies it.
(4) The garments of Hajj may be worn before reaching the miqat, but the intention (niyyah) should be made only at the miqat. Therefore, it is preferable to assume the ihram for Hajj or ‘Umrah at the miqat itself, unless there is a necessity, such as traveling by airplane.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2669
