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سنن دارمي
Darimi
من كتاب المناسكFrom the Book of Rituals (Hajj/Umrah)
باب في التَّمَتُّعِ:Chapter: Performing Tamattu’ (Umrah then Hajj)
Hadith 1853
اُردوEn
حَدَّثَنَا سَهْلُ بْنُ حَمَّادٍ، حَدَّثَنَا شُعْبَةُ، حَدَّثَنَا قَيْسُ بْنُ مُسْلِمٍ، عَنْ طَارِقٍ، عَنْ أَبِي مُوسَى، قَالَ: أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ حَجَّ وَهُوَ مُنِيخٌ بِالْبَطْحَاءِ، فَقَالَ لِي: "أَحَجَجْتَ ؟"قُلْتُ: نَعَمْ . قَالَ: "كَيْفَ أَهْلَلْتَ ؟". قَالَ: قُلْتُ: لَبَّيْكَ بِإِهْلَالٍ كَإِهْلَالِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ . قَالَ: "أَحْسَنْتَ، اذْهَبْ فَطُفْ بِالْبَيْتِ، وَبِالصَّفَا وَالْمَرْوَةِ، ثُمَّ حِلَّ" . قَالَ: فَطُفْتُ بِالْبَيْتِ، وَبِالصَّفَا وَالْمَرْوَةِ، ثُمَّ أَتَيْتُ امْرَأَةً مِنْ نِسَاءِ بَنِي قَيْسٍ فَجَعَلَتْ تَفْلِي رَأْسِي، فَجَعَلْتُ أُفْتِي النَّاسَ بِذَلِكَ، فَقَالَ لِي رَجُلٌ: يَا عَبْدَ اللَّهِ بْنَ قَيْسٍ، رُوَيْدًا بَعْضَ فُتْيَاكَ، فَإِنَّكَ لَا تَدْرِي مَا أَحْدَثَ أَمِيرُ الْمُؤْمِنِينَ فِي النُّسُكِ بَعْدَكَ . فَقُلْتُ: يَا أَيُّهَا النَّاسُ، مَنْ كُنَّا أَفْتَيْنَاهُ فُتْيَا، فَلْيَتَّئِدْ، فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ قَادِمٌ عَلَيْكُمْ فَبِهِ فَأْتَمُّوا . فَلَمَّا قَدِمَ أَتَيْتُهُ فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: إِنْ نَأْخُذْ بِكِتَابِ اللَّهِ، فَإِنَّ كِتَابَ اللَّهِ يَأْمُرُ بِالتَّمَامِ، وَإِنْ نَأْخُذْ بِسُنَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَحِلَّ حَتَّى بَلَغَ الْهَدْيُ مَحِلَّهُ.
Sayyiduna Abu Musa Ash'ari (may Allah be pleased with him) said: When the Messenger of Allah (peace and blessings be upon him) performed Hajj, I came to him (returning from Yemen) and he was encamped in the valley of Batha. He (peace be upon him) asked me: "Did you intend to perform Hajj?" I replied: Yes. He said: "With what intention did you enter Ihram?" I replied: With the same intention as you did. He said: "You have done well. Now go, perform the Tawaf of the Ka'bah and the Sa'i between Safa and Marwah, then come out of Ihram." Sayyiduna Abu Musa (may Allah be pleased with him) said: I performed the Tawaf and the Sa'i between Safa and Marwah, then I went to a woman from (my family) Banu Qais who removed lice from my head (i.e., combed my hair). After that, I began giving the fatwa to people to come out of Ihram after Umrah, i.e., to perform Tamattu'. Then a man said to me: O Abdullah bin Qais (this is the name of Sayyiduna Abu Musa, may Allah be pleased with him), refrain from this fatwa, for you do not know that after you, the Commander of the Faithful has issued a new ruling. So I announced: O people! Those to whom we have given the fatwa (of Tamattu'), let them wait, for the Commander of the Faithful is about to arrive; you should follow him. When the Commander of the Faithful (Sayyiduna Umar, may Allah be pleased with him) arrived, I mentioned this to him. He said: The fact is that we act upon the Book of Allah, Allah Almighty has commanded to remain in the state of Ihram «وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ» and we also act upon the Sunnah of the Messenger of Allah (peace and blessings be upon him), who did not come out of Ihram until the sacrificial animal was offered.
Brief Explanation
(Commentary on Hadith 1852)
These two points do not establish the prohibition of tamattu‘. Allah, the Exalted, after «﴿وَأَتِمُّوا الْحَجَّ﴾», Himself said: «﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة : 196]», meaning, whoever performs tamattu‘, then whatever sacrificial animal is available to him, he should offer it. And the Prophet of Islam (sallallahu alayhi wa sallam) did not exit the state of ihram because he had a sacrificial animal (hady) with him, but he commanded the noble Companions who did not have a sacrificial animal with them to exit ihram. Therefore, both the Noble Qur’an and the purified Sunnah establish the permissibility of tamattu‘, as is proven above from the ahadith.
And in this matter, the reasoning of Sayyiduna ‘Umar, Sayyiduna ‘Uthman, Sayyiduna Mu‘awiyah (radi Allahu anhum), and others is not correct.
From these ahadith, the legitimacy of tamattu‘ and qiran is known. Hajj qiran is that a pilgrim who has a sacrificial animal with him assumes ihram for Hajj from the miqat, and after performing tawaf and sa‘i, remains in the state of ihram until he completes the sacrifice, after which he exits ihram.
And tamattu‘ is that one assumes ihram with the intention of both Hajj and ‘Umrah, and after performing ‘Umrah, exits ihram, then on the 8th of Dhu al-Hijjah, again assumes ihram from his place of residence and completes the rites of Hajj. These are the three types of Hajj, and all are permissible. There is a difference of opinion as to which type is the most virtuous, and the correct view is that tamattu‘ is the most virtuous.
From this hadith, it is also known that if someone intended only Hajj and does not have a sacrificial animal with him, he can revoke his intention, perform ‘Umrah, and then exit ihram, as is narrated in this lengthy hadith from Sayyiduna Abu Musa (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) commanded him to perform tamattu‘. Imam Ibn al-Qayyim (rahimahullah) and others have said that the revocation of Hajj (to ‘Umrah) has been narrated by twenty-four Companions.
And Allah knows best.
These two points do not establish the prohibition of tamattu‘. Allah, the Exalted, after «﴿وَأَتِمُّوا الْحَجَّ﴾», Himself said: «﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة : 196]», meaning, whoever performs tamattu‘, then whatever sacrificial animal is available to him, he should offer it. And the Prophet of Islam (sallallahu alayhi wa sallam) did not exit the state of ihram because he had a sacrificial animal (hady) with him, but he commanded the noble Companions who did not have a sacrificial animal with them to exit ihram. Therefore, both the Noble Qur’an and the purified Sunnah establish the permissibility of tamattu‘, as is proven above from the ahadith.
And in this matter, the reasoning of Sayyiduna ‘Umar, Sayyiduna ‘Uthman, Sayyiduna Mu‘awiyah (radi Allahu anhum), and others is not correct.
From these ahadith, the legitimacy of tamattu‘ and qiran is known. Hajj qiran is that a pilgrim who has a sacrificial animal with him assumes ihram for Hajj from the miqat, and after performing tawaf and sa‘i, remains in the state of ihram until he completes the sacrifice, after which he exits ihram.
And tamattu‘ is that one assumes ihram with the intention of both Hajj and ‘Umrah, and after performing ‘Umrah, exits ihram, then on the 8th of Dhu al-Hijjah, again assumes ihram from his place of residence and completes the rites of Hajj. These are the three types of Hajj, and all are permissible. There is a difference of opinion as to which type is the most virtuous, and the correct view is that tamattu‘ is the most virtuous.
From this hadith, it is also known that if someone intended only Hajj and does not have a sacrificial animal with him, he can revoke his intention, perform ‘Umrah, and then exit ihram, as is narrated in this lengthy hadith from Sayyiduna Abu Musa (radi Allahu anhu) that the Messenger of Allah (sallallahu alayhi wa sallam) commanded him to perform tamattu‘. Imam Ibn al-Qayyim (rahimahullah) and others have said that the revocation of Hajj (to ‘Umrah) has been narrated by twenty-four Companions.
And Allah knows best.
