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سنن ترمذي
Tirmidhi
كتاب الحج عن رسول الله صلى الله عليه وسلمThe Book on Hajj
باب مَا جَاءَ مَنْ حَجَّ أَوِ اعْتَمَرَ فَلْيَكُنْ آخِرُ عَهْدِهِ بِالْبَيْتِChapter: What Has Been Related About Whoever Performs Hajj Or Umrah Them Let The Last Of His Acts Be At The House
Hadith 946
اُردوEn
حَدَّثَنَا نَصْرُ بْنُ عَبْدِ الرَّحْمَنِ الْكُوفِيُّ، حَدَّثَنَا الْمُحَارِبِيُّ، عَنْ الْحَجَّاجِ بْنِ أَرْطَاةَ عَنْ عَبْدِ الْمَلِكِ بْنِ الْمُغِيرَةِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْبَيْلَمَانِيِّ، عَنْ عَمْرِو بْنِ أَوْسٍ، عَنْ الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ أَوْسٍ، قَالَ : سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُ : " مَنْ حَجَّ هَذَا الْبَيْتَ أَوِ اعْتَمَرَ فَلْيَكُنْ آخِرُ عَهْدِهِ بِالْبَيْتِ " . فَقَالَ لَهُ عُمَرُ : خَرَرْتَ مِنْ يَدَيْكَ ، سَمِعْتَ هَذَا مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَمْ تُخْبِرْنَا بِهِ ، قَالَ : وَفِي الْبَاب ، عَنْ ابْنِ عَبَّاسٍ . قَالَ أَبُو عِيسَى : حَدِيثُ الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ أَوْسٍ حَدِيثٌ غَرِيبٌ وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ ، عَنْ الْحَجَّاجِ بْنِ أرْطَاةَ مِثْلَ هَذَا وَقَدْ خُولِفَ الْحَجَّاجُ فِي بَعْضِ هَذَا الْإِسْنَادِ .
´Al-Harith bin Abdullah bin Aws said:` "I heard the Prophet saying: 'Whoever performs Hajj to this House, or Umrah, then let the last of his acts be at the House'" So Umar said: "May your hand be humiliated! You heard this from the Messenger of Allah but did not inform us of it?"
Related hadith on this topic
Brief Explanation
1؎ : This hadith indicates that the farewell circumambulation (tawaf al-wada‘) is obligatory (wajib). This is the view of most scholars, who consider that omitting it necessitates a compensatory sacrifice (dam). Imam Malik, Dawud, and Ibn al-Mundhir say that it is a sunnah, and nothing is required for omitting it.
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Commentary: 1؎ :
This hadith indicates that the Farewell Circumambulation (tawaf al-wada‘) is obligatory (wajib); this is the opinion of the majority of scholars.
They consider a compensatory sacrifice (dam) obligatory upon its omission.
Imam Malik,
Dawud, and Ibn al-Mundhir say that it is a Sunnah, and nothing becomes obligatory if it is omitted.
Note:
(This wording is rejected (munkar),
but its meaning is authentic through other chains,
and the wording 'aw i‘tamara' is not established.
In the chain, ‘Abd al-Rahman ibn Baylamani is weak,
and Hajjaj ibn Arta’ah is a mudallis and has narrated with ‘an‘anah.)
This hadith indicates that the Farewell Circumambulation (tawaf al-wada‘) is obligatory (wajib); this is the opinion of the majority of scholars.
They consider a compensatory sacrifice (dam) obligatory upon its omission.
Imam Malik,
Dawud, and Ibn al-Mundhir say that it is a Sunnah, and nothing becomes obligatory if it is omitted.
Note:
(This wording is rejected (munkar),
but its meaning is authentic through other chains,
and the wording 'aw i‘tamara' is not established.
In the chain, ‘Abd al-Rahman ibn Baylamani is weak,
and Hajjaj ibn Arta’ah is a mudallis and has narrated with ‘an‘anah.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 946
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
The opinion of Umar radi Allahu anhu mentioned in this narration is contrary to the previous hadith.
(It is possible that the previous hadith was not known to him.) Therefore, the correct ruling is that which is established by the previous hadith.
However, it is clear that it is absolutely not permissible
for a person to seek fatwas here and there when there is an explicit and authentic command of the Messenger of Allah sallallahu alayhi wa sallam.
This is contrary to faith in the Messenger of Allah sallallahu alayhi wa sallam.
➋
This hadith indicates the excellence and virtue of Umar radi Allahu anhu and his zeal for following the Messenger.
➌
Shaykh al-Albani rahimahullah writes regarding this narration
that this narration is abrogated, and the preceding narration is the abrogator.
➊
The opinion of Umar radi Allahu anhu mentioned in this narration is contrary to the previous hadith.
(It is possible that the previous hadith was not known to him.) Therefore, the correct ruling is that which is established by the previous hadith.
However, it is clear that it is absolutely not permissible
for a person to seek fatwas here and there when there is an explicit and authentic command of the Messenger of Allah sallallahu alayhi wa sallam.
This is contrary to faith in the Messenger of Allah sallallahu alayhi wa sallam.
➋
This hadith indicates the excellence and virtue of Umar radi Allahu anhu and his zeal for following the Messenger.
➌
Shaykh al-Albani rahimahullah writes regarding this narration
that this narration is abrogated, and the preceding narration is the abrogator.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2004
