Nasai

Hadith Commentary:
1.
It was the custom in the Age of Ignorance (Jahiliyyah) that performing ‘umrah during the months of Hajj was considered a very grave sin. In accordance with this principle, the Messenger of Allah (sallallahu alayhi wa sallam) and the other noble Companions (radi Allahu anhum ajma‘in) assumed the ihram for Hajj from Madinah Tayyibah. When these people reached Makkah Mukarramah, Allah, the Exalted, commanded that they change their ihram for Hajj into ihram for ‘umrah, and after performing ‘umrah, they should exit the state of ihram. The noble Companions (radi Allahu anhum ajma‘in) felt some hesitation in acting upon this new command, so the Messenger of Allah (sallallahu alayhi wa sallam) said: “If I had known beforehand what I have come to know now, I would not have brought the sacrificial animal with me, and I would have exited ihram after performing ‘umrah along with you.”

2.
The purpose of Imam al-Bukhari (rahimahullah) is that by expressing this wish, there is no intention to object to Allah’s decree, but rather to reassure the general people that they may, without hesitation, exit ihram and be free from its restrictions, and that this concession is not only for you, but for all people until the Day of Resurrection. The Messenger of Allah (sallallahu alayhi wa sallam) used different expressions regarding this issue: Sometimes he said, “I would not have brought the sacrificial animal with me.” Sometimes he said, “I would have changed it into ihram for ‘umrah.” Sometimes he said, “I would have done what the people have done.”

Hadith Commentary:
The relevance of this hadith to the chapter heading is as follows: The command of the Messenger of Allah (sallallahu alayhi wa sallam) to the people to go to their wives was not for obligation (wujub), as Jabir (radi Allahu anhu) himself states that the Messenger of Allah (sallallahu alayhi wa sallam) did not make this command obligatory upon us. Rather, he made women lawful (halal) for their husbands, so that if they wished to have intercourse (jima‘) with their wives, they could do so; it was not forbidden (haram) for them. This prohibition was only due to the state of ihram; when the ihram was removed, the prohibition also ended, and the ruling returned to its original state—meaning, just as it was permissible to have intercourse with one’s wife before entering ihram, likewise, after exiting ihram, the ruling of permissibility remained.

The Messenger of Allah (sallallahu alayhi wa sallam) gave the command to go to the wives only to emphasize the lawfulness (halal) of it, because intercourse with wives invalidates the Hajj, whereas other prohibitions of ihram do not invalidate the Hajj. Therefore, the Prophet (sallallahu alayhi wa sallam) expressed this matter in a forceful manner.

Hadith Commentary:
(1)
Is it permissible to make an ambiguous intention (niyyah) regarding Hajj, so that in case of necessity, it can be changed according to the circumstances and situations that may arise? The inclination of Imam Bukhari rahimahullah is that its permissibility was only during the time of the Messenger of Allah sallallahu alayhi wa sallam, as we will explain in detail later.

(2)
Regarding this, Imam Bukhari rahimahullah has presented the narration of Jabir radi Allahu anhu in a very concise manner. In another narration, there is more detail: Jabir radi Allahu anhu states that the Messenger of Allah sallallahu alayhi wa sallam and his noble Companions radi Allahu anhum assumed the ihram for Hajj, but except for the Messenger of Allah sallallahu alayhi wa sallam and Talhah radi Allahu anhu, no one had a sacrificial animal with them. Ali radi Allahu anhu came from Yemen, bringing his sacrificial animals with him, and his ihram was like the ihram of the Messenger of Allah sallallahu alayhi wa sallam.

When the Messenger of Allah sallallahu alayhi wa sallam reached Makkah, he said:
“Whoever has not brought a sacrificial animal with him should change his ihram to that of ‘umrah. After performing tawaf and sa’i, he should come out of the state of ihram. If I had not brought a sacrificial animal with me, I would have done the same.” (Sahih al-Bukhari, al-‘Umrah, Hadith: 1785)

The Messenger of Allah sallallahu alayhi wa sallam said to Ali radi Allahu anhu:
He should keep his ihram as it is and be included with us in the sacrificial animals.
(Sahih al-Bukhari, al-Shirkah, Hadith: 2506)

(3)
In this hadith, there is also a brief mention of Suraqah radi Allahu anhu. Its detail is that he asked:
O Messenger of Allah! Is changing the ihram of Hajj to that of ‘umrah, then performing tawaf and sa’i and coming out of the state of ihram, something specific to your (blessed) time, or can it be done in the future as well?
He sallallahu alayhi wa sallam replied:
“No! Rather, it is forever, that is, ‘umrah has been incorporated into Hajj.”
(Sahih al-Bukhari, al-‘Umrah, Hadith: 1785)

Hadith Commentary:
(1)
At the end of this hadith, it is stated:
“Then it so happened that Aisha (radi Allahu anha) began menstruating. She performed all the rites of Hajj except for the circumambulation (tawaf) of the House (Bayt Allah), and after becoming pure from her specific days (having performed ritual bath [ghusl]), she performed the circumambulation of the House.”

(2)
The relevance of this hadith to the chapter heading becomes clear in that a person in a state of major ritual impurity (junub) and one without ablution (wudu) are also under the same ruling as a menstruating woman (ha’idhah); that is, these individuals too cannot perform the circumambulation (tawaf) of the House of Allah without purification and ablution, as is the position of the majority of the scholars. However, in Musannaf Ibn Abi Shaybah, it is mentioned that Shu’bah asked Hakam, Hammad, Mansur, and Sulaiman regarding a person who performs the circumambulation of the House of Allah without ablution, and they replied:
“There is no harm.”
But in light of the ahadith, the position of these scholars is questionable.
(Fath al-Bari: 3/638)

Hadith Commentary:
By "Makki Hajj" is meant that those residents of Makkah who perform Hajj from Makkah itself, since they face less hardship and effort, therefore, they do not receive as much reward.
The intention of these people was that when one performs tamattu‘ and assumes the ihram for Hajj from Makkah, then the reward for Hajj will not be as much as in the case of ifrad (single Hajj), in which the ihram is assumed from outside (Makkah).
Jabir (radi Allahu anhu) narrated this hadith to refute the view of the people of Makkah and to remove the doubt of Abu Shahab that in tamattu‘ the reward is less.
In fact, tamattu‘ is superior in all its forms, and in it there is more reward than both ifrad and qiran.

Hadith Commentary:
(1)
The meaning of "Makki Hajj" is that the people of Makkah, who assume the ihram for Hajj from Makkah itself, experience less hardship and effort; therefore, the reward will also not be as great, because the reward for Hajj is in proportion to the hardship endured.
What those people meant was that when one performs Hajj al-Tamattu‘ and, after performing ‘Umrah, exits the state of ihram, then the ihram for Hajj will have to be assumed from Makkah. In this way, the reward for Hajj will not be as much as in Hajj al-Ifrad, in which the ihram is assumed from outside (Makkah).
‘Ata’ (rahimahullah) narrated the hadith of Jabir (radi Allahu anhu) to refute the people of Makkah who were giving Abu Shahab advice free of charge.
In this way, Abu Shahab’s doubt was removed that performing Hajj al-Tamattu‘ results in less reward.
In fact, Tamattu‘ is superior to all other types of Hajj, and in it, there is more reward than both Ifrad and Qiran. Furthermore, whoever performs ‘Umrah a few days before Hajj should perform taqsir (shortening of the hair) so that by the tenth (of Dhul-Hijjah), the hair will be suitable for halq (shaving).

(2)
Imam al-Bukhari (rahimahullah) has clarified at the end of the hadith that, through the chain of ‘Ata’ ibn Abi Rabah, only this one narration of Abu Shahab is transmitted with a connected chain; however, through other routes, multiple narrations of his are recorded in the books of hadith.
(Fath al-Bari: 3/544)

Hadith Commentary:
(1)
When a person sets out for Makkah Mukarramah to perform the rites, he should specify at the time of donning the ihram whether it is for Hajj or ‘Umrah. Then, if the intention is for Hajj, it should also be made clear which type of Hajj is being performed:
Hajj Ifrad, Tamattu‘, or Qiran.
An ambiguous ihram is not permissible.

(2)
It is also understood from this hadith that the ihram for Hajj can be changed to ‘Umrah. However, according to the majority, this ruling is abrogated.
This was permissible at a time when the rulings were not fully clarified.
Now that the religion of Islam has been perfected, such a change can only be made out of necessity, but in normal circumstances, it is not correct to change the ihram for Hajj into ‘Umrah. However, the position of Ibn ‘Abbas (radi Allahu anhu) is that this hadith is definitive and that this can still be done.
Imam Ahmad (rahimahullah) has also supported this position.
(Fath al-Bari: 3/544)
And Allah knows best.

Hadith Commentary: Benefits and Issues: This hadith establishes that those people who, upon reaching Makkah al-Mukarramah, perform the circumambulation (tawaf) of ‘umrah and then exit the state of ihram, become completely lawful (halal), and none of the restrictions of ihram remain upon them. Even sexual relations become permissible for them, and for Hajj, they will assume a new ihram on the 8th of Dhu al-Hijjah. The better method for this is that on the 8th, they perform a ritual bath (ghusl) and then assume ihram; if a woman is menstruating (ha’id), she should also perform the ritual bath (ghusl). Furthermore, this hadith also establishes that ‘A’ishah radi Allahu anha had assumed ihram for Hajj along with ‘umrah; she did not abandon ‘umrah. Therefore, her Hajj was Hajj Qiran, not Hajj Mufrad. That is why the Prophet sallallahu alayhi wa sallam said: “You have become lawful (halal) from both your Hajj and ‘umrah.” And the ‘umrah that ‘A’ishah radi Allahu anha performed from Tan‘im was merely to remove the unease and discomfort of her heart; she had not abandoned ‘umrah such that the Prophet sallallahu alayhi wa sallam would have prescribed a compensatory act (qada) for it. And this hadith also establishes that for Hajj Qiran, one tawaf and one sa‘y are sufficient.

Hadith Commentary:
Benefits and Issues:
The noble Companions (radi Allahu anhum ajma'in) were staying at Abtah, which was a gravelly land near Muhassab. Therefore, when they proceeded towards Mina on the 8th of Dhul-Hijjah, they assumed ihram from there. A person residing in Makkah will assume ihram for Hajj from wherever he is staying in Makkah.

Hadith Commentary:

Benefits and Issues:
From the action of Ali radi Allahu anhu, it is understood that a person can enter the state of ihram with an ambiguous intention and can specify it later. For example, as in: "My ihram is according to the ihram of my companions," and later, after asking the companions, he can specify it.

Similarly, the answer that the Prophet sallallahu alayhi wa sallam gave to Suraqah radi Allahu anhu shows that it is always permissible to annul the intention of Hajj and make the intention for ‘umrah instead. According to the majority (jumhur), among whom are Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi‘i rahimahullah, this means that performing ‘umrah during the months of Hajj is always permitted and is not restricted to just that particular year. Because according to the majority, it is no longer correct to annul the Hajj and perform ‘umrah instead; rather, one must act upon the intention with which the ihram was entered. However, according to Imam Ahmad rahimahullah and Imam Dawud rahimahullah, if the pilgrim (muhrim) has not brought the sacrificial animal (hady) with him, then performing Hajj tamattu‘ becomes obligatory for him; therefore, he must convert his ihram for Hajj into ihram for ‘umrah. Hafiz Ibn Qayyim rahimahullah has discussed this in detail in (Zad al-Ma‘ad, vol. 2, pp. 166–212).

Some scholars have interpreted this to mean that the permission for Hajj qiran was for that year only, or that the inclusion of the acts of ‘umrah within the acts of Hajj is permitted until the Day of Judgment.

Hadith Commentary: Benefits and Issues: The intention of Hazrat Ata is that, if the reward in Hajj Tamattu‘ were less, then why would the Prophet (sallallahu alayhi wa sallam) have the people annul their Hajj and command them to perform ‘Umrah?

1789. Commentary:
➊ The noble Companions understood very well that religion and the Shari‘ah consist in obedience to and following the Messenger of Allah (sallallahu alayhi wa sallam). That is why Ali (radi Allahu anhu) said, when making the intention for ihram, that his ihram and his intention are the same as that of the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The reason for saying the second statement (that we should go to Mina in this state...) was that worship demands from a person asceticism and turning towards Allah, and since there were still two days left before the rites of Hajj would begin, complete permissibility (halal) felt somewhat strange to them. Moreover, the Messenger of Allah (sallallahu alayhi wa sallam) himself had not become halal. And they were eager to follow the Messenger of Allah (sallallahu alayhi wa sallam). However, the Messenger of Allah (sallallahu alayhi wa sallam) clarified his own necessity and thus removed the Companions’ confusion.

Urdu footnote:
Ali radi Allahu anhu had sacrificial animals with him; therefore, he could not become lawful (halal) before slaughtering them. The ihram of Ali radi Allahu anhu was also unspecified and was dependent upon the ihram of the Messenger of Allah sallallahu alayhi wa sallam, meaning that whatever intention the Messenger of Allah sallallahu alayhi wa sallam had made in his ihram, the same intention was made by Ali radi Allahu anhu. There was no specification of Hajj or Umrah in it.

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.

(1) “If I had known earlier.” The initial part of the narration is omitted. In reality, during the Farewell Pilgrimage (Hajjat al-Wada’), the Messenger of Allah (sallallahu alayhi wa sallam) and the noble Companions (radi Allahu anhum) had assumed the ihram for Hajj only, but then a command came from Allah, the Exalted, that ‘umrah should also be performed during the days of Hajj. In the pre-Islamic era, people considered performing ‘umrah during the days of Hajj to be a grave sin. The Prophet (sallallahu alayhi wa sallam) made a public announcement that those who did not have sacrificial animals with them should change their intention from Hajj to ‘umrah, perform ‘umrah, and come out of the state of ihram. They should then assume a new ihram for Hajj later. Those who had brought sacrificial animals with them could not come out of ihram before the sacrifice was performed, so they were instructed to perform ‘umrah but maintain the ihram for Hajj, and only become lawful after the sacrifice. The Messenger of Allah (sallallahu alayhi wa sallam) also had sacrificial animals with him, so he did not come out of ihram after performing ‘umrah. For others who did not have sacrificial animals, becoming lawful after ‘umrah was very difficult because their original intention was for Hajj, and the days of Hajj were near—there was only a three-day gap—so they did not like to become lawful in between. That is why the Prophet (sallallahu alayhi wa sallam) uttered these words.

(2) “What became known later.” That is, the command regarding ‘umrah.

(3) Lady Fatimah (radi Allahu anha) did not have sacrificial animals with her, so she performed ‘umrah and became lawful. She wore colored clothes and applied kohl. Since Ali (radi Allahu anhu) had sacrificial animals with him, he did not become lawful, and thus he had a concern.

(4) Imam al-Nasa’i (rahimahullah) deduced from this that if wearing colored clothes or applying kohl were permissible in the state of ihram, then why would Ali (radi Allahu anhu) object? It is thus understood that wearing colored clothes or applying kohl is not permissible in the state of ihram. However, by colored clothes is meant those that have been dyed later or dyed with saffron and the like; otherwise, women may use clothes that are already colored before in ihram. The reason for the undesirability of such clothes is adornment or fragrance.

(5) This hadith proves that it is permissible to utter the phrase “if only (law)” when expressing regret over a religious loss. The prohibition mentioned in the hadith of Sahih Muslim pertains to worldly matters.

(6) One should closely supervise and take care of one’s family and children, ensuring that they are not committing any act contrary to the Shari‘ah.

(7) If possible, sacrificial animals may be brought from distant regions. This is legislated and there is no harm in it.

The one performing tamattu‘ will enter into the state of ihram from Makkah Mukarramah on the Day of Tarwiyah, that is, the 8th of Dhu al-Hijjah, and will proceed towards Mina. The 8th is called the Day of Tarwiyah because, on this day, when people would go to Mina, they would give their camels plenty of water to drink so that there would be no need to water the camels during the next five days. In the Arabic language, giving water to drink until satiated is called "tarwiyah."

The ahadith of this chapter pertain to the Farewell Pilgrimage (Hajjat al-Wada‘), whereas the ahadith of the previous chapter were related to the Conquest of Makkah (Fath Makkah).

Benefit:
The Messenger of Allah (sallallahu alayhi wa sallam) arrived in Makkah Mukarramah in the morning during the month of Dhu al-Hijjah. From here, on the Day of Tarwiyah (8th Dhu al-Hijjah), he set out towards Mina. In this, it is indicated that even in the case of staying for four days, one may perform the prayer as two rak‘ahs (qasr). In short, regarding the determination of days for shortening the prayer (qasr), this narration is clearer and more decisive than the previous narration. And Allah knows best. However, both positions are correct.

Benefit:
It is established from this hadith that at the time of donning the ihram for Hajj, one should make the intention (niyyah) for Hajj.

Shaykh Amr bin Abdul Mun’im (rahimahullah) writes: “Some people think that saying the talbiyah for Hajj and ‘Umrah verbally is itself a justification for a verbal intention, whereas this is not correct. Intention (niyyah) is merely the resolve in the heart, as has already been mentioned. The talbiyah is recited aloud; it is in the place of the opening takbir (takbir al-tahrimah) in prayer, and no intelligent person considers the takbir to be the intention for prayer, nor does anyone consider saying ‘Bismillah’ over ablution (wudu) to be the intention for ablution.”

Imam Ibn Rajab (rahimahullah) has said: “In these matters, we have found no evidence from the pious predecessors (salaf salihin), nor from any Imam.”

He further says that it is authentically established from Sayyiduna Ibn ‘Umar (radi Allahu anhuma) that he heard a man at the time of donning the ihram say: “O Allah! I intend Hajj and ‘Umrah,” so he said: Are you informing people? Is Allah not aware of what is in your heart? [جامع العلوم والحكم ص : 40]

This statement is proof that a verbal intention in Hajj and ‘Umrah is not permissible. Those who consider it necessary and insist upon it without reason have invented their own innovation (bid‘ah), for which neither Allah has given permission nor the Messenger of Allah (sallallahu alayhi wa sallam) has permitted. (Ibadat mein Bid‘aat hain: 214)

Benefit:
From this hadith it is understood that due to an excuse, the intention for Hajj can be changed. The Noble Prophet (sallallahu alayhi wa sallam) did not possess knowledge of the unseen; this knowledge is with Allah alone. “Al-hillu kullu al-hill” means that your wives have become lawful for you, and all those things that were forbidden to you due to the state of ihram have now become completely lawful. The statement “Umrah has entered into Hajj” refers to Hajj al-Tamattu‘ and Hajj al-Qiran, because in both of these forms, Umrah is performed along with Hajj, whereas in Hajj al-Ifrad, only Hajj is performed.