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سنن دارمي
Darimi
من كتاب المناسكFrom the Book of Rituals (Hajj/Umrah)
باب في الْقِرَانِ:Chapter: On Qiran (Combined Hajj and Umrah)
Hadith 1961
اُردوEn
أَخْبَرَنَا سَهْلُ بْنُ حَمَّادٍ، حَدَّثَنَا شُعْبَةُ، عَنْ الْحَكَمِ، عَنْ عَلِيِّ بْنِ الْحُسَيْنِ، عَنْ مَرْوَانَ بْنِ الْحَكَمِ، أَنَّهُ شَهِدَ عَلِيًّا وَعُثْمَانَ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، وَعُثْمَانُ يَنْهَى عَنْ الْمُتْعَةِ، فَلَمَّا رَأَى ذَلِكَ عَلِيٌّ، "أَهَلَّ بِهِمَا جَمِيعًا، فَقَالَ: لَبَّيْكَ بِحَجَّةٍ وَعُمْرَةٍ مَعًا" . فَقَالَ: تَرَانِي أَنْهَى عَنْهُ وَتَفْعَلُهُ ؟ فَقَالَ: لَمْ أَكُنْ لِأَدَعَ سُنَّةَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَوْلِ أَحَدٍ مِنْ النَّاسِ.
It is narrated from Marwan bin Al-Hakam that he saw Sayyiduna Ali and Sayyiduna Uthman (may Allah be pleased with them both) between Makkah and Madinah. Sayyiduna Uthman (may Allah be pleased with him) used to prohibit Hajj Tamattu’. When Sayyiduna Ali (may Allah be pleased with him) saw this, he entered into Ihram for Hajj Qiran and said «لبيك بحجة و عمرة». Sayyiduna Uthman (may Allah be pleased with him) said: Do you see that I am forbidding it, yet you still do the same? Sayyiduna Ali (may Allah be pleased with him) replied: I cannot abandon the Sunnah of the Messenger of Allah (peace and blessings be upon him) because of what anyone among the people says.
Brief Explanation
(Commentary on Hadith 1960)
Here, an objection may arise that the discussion between both Khulafa’ al-Muslimeen was about tamattu‘, yet Sayyiduna Ali radi Allahu anhu performed qiran. The answer to this is that in both qiran and tamattu‘, the intention is for both Hajj and ‘Umrah. Sayyiduna Uthman radi Allahu anhu, like Sayyiduna Umar radi Allahu anhu, considered tamattu‘ to be contrary to what is preferable; this was their ijtihad (independent juristic reasoning). Allah Ta‘ala says: «﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة : 196]»
There are many benefits in this debate between Sayyiduna Uthman and Sayyiduna Ali radi Allahu anhuma; some are presented here: From this debate, it is understood that whoever possesses knowledge should spread it, and for the well-wishing of the people of Islam, should express the truth, even if it comes to the point of debating with Muslim rulers—this too should be done. And not only should the truth be stated, but it should also be demonstrated through action. And to derive a ruling from a text (nass), because this matter was not hidden from Sayyiduna Uthman radi Allahu anhu that Hajj tamattu‘ and qiran are both permissible, but he forbade tamattu‘ out of the view that acting upon what is superior is preferable, just as occurred with Sayyiduna Umar radi Allahu anhu. And Sayyiduna Ali radi Allahu anhu interpreted this as being so that the general public would not take this prohibition as being one of absolute unlawfulness (tahrim), and thus he expressed its permissibility and even demonstrated it through action. Both will receive the reward of ijtihad for this. From this, it is also understood that it is not correct to speak ill of one another over subsidiary (furu‘i) differences; there are many such examples mentioned from the Salaf Salihin (pious predecessors) (Raz rahimahullah).
May Allah Ta‘ala grant everyone breadth of heart and mutual respect and honor. Amin.
Here, an objection may arise that the discussion between both Khulafa’ al-Muslimeen was about tamattu‘, yet Sayyiduna Ali radi Allahu anhu performed qiran. The answer to this is that in both qiran and tamattu‘, the intention is for both Hajj and ‘Umrah. Sayyiduna Uthman radi Allahu anhu, like Sayyiduna Umar radi Allahu anhu, considered tamattu‘ to be contrary to what is preferable; this was their ijtihad (independent juristic reasoning). Allah Ta‘ala says: «﴿فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ﴾ [البقرة : 196]»
There are many benefits in this debate between Sayyiduna Uthman and Sayyiduna Ali radi Allahu anhuma; some are presented here: From this debate, it is understood that whoever possesses knowledge should spread it, and for the well-wishing of the people of Islam, should express the truth, even if it comes to the point of debating with Muslim rulers—this too should be done. And not only should the truth be stated, but it should also be demonstrated through action. And to derive a ruling from a text (nass), because this matter was not hidden from Sayyiduna Uthman radi Allahu anhu that Hajj tamattu‘ and qiran are both permissible, but he forbade tamattu‘ out of the view that acting upon what is superior is preferable, just as occurred with Sayyiduna Umar radi Allahu anhu. And Sayyiduna Ali radi Allahu anhu interpreted this as being so that the general public would not take this prohibition as being one of absolute unlawfulness (tahrim), and thus he expressed its permissibility and even demonstrated it through action. Both will receive the reward of ijtihad for this. From this, it is also understood that it is not correct to speak ill of one another over subsidiary (furu‘i) differences; there are many such examples mentioned from the Salaf Salihin (pious predecessors) (Raz rahimahullah).
May Allah Ta‘ala grant everyone breadth of heart and mutual respect and honor. Amin.
