Source: Urdu Explanation of ‘Umdat al-Aḥkām from the Sayings of the Best of Mankind — Translation: Ḥāfiẓ Faizullah Nāṣir
Narrated by ʿAbdullāh ibn ʿUmar (may Allah be pleased with them both):
"The Messenger of Allah ﷺ performed Tamattuʿ in his Farewell Pilgrimage by combining ʿUmrah with Ḥajj and brought sacrificial animals with him from Dhū al-Ḥulayfah. He first proclaimed the Talbiyah for ʿUmrah, and then for Ḥajj. The people followed his example and performed Tamattuʿ. Some brought their sacrificial animals with them from Dhū al-Ḥulayfah, and others did not. When the Prophet ﷺ arrived in Makkah, he said: 'Whoever has brought a sacrificial animal must not come out of his state of iḥrām until he has completed his Ḥajj. But whoever has not brought a sacrificial animal should perform Ṭawāf of the Kaʿbah, do Saʿī between Ṣafā and Marwah, cut his hair, and exit iḥrām. Then he should assume iḥrām again for Ḥajj and offer a sacrifice. If he does not find a sacrificial animal, he should fast for three days during Ḥajj and seven days upon returning home.'
The Prophet ﷺ, upon arriving in Makkah, performed Ṭawāf and kissed the Black Stone, jogged during the first three circuits, walked the remaining four, then prayed two rakʿahs at the Station of Ibrāhīm, proceeded to Ṣafā, and performed seven rounds between Ṣafā and Marwah. He did not come out of iḥrām until he completed his Ḥajj and offered his sacrifice on the Day of Naḥr. After completing Ṭawāf al-Ifāḍah, everything that was previously unlawful due to iḥrām became lawful again. Those who brought their sacrificial animals followed the same procedure as the Messenger of Allah ﷺ."
[Ṣaḥīḥ al-Bukhārī: 1606 – Ṣaḥīḥ Muslim: 1227]
المقام – Refers to Maqām Ibrāhīm.
Imām Nawawī (may Allah have mercy on him) relays from Qāḍī ʿIyāḍ that the term "Tamattuʿ" used in the narration is to be understood in its linguistic sense, while in reality the act described was Qirān. This is because Qirān is sometimes also referred to as Tamattuʿ linguistically. The meaning here is that the Prophet ﷺ initially made the intention for ʿUmrah and later combined it with Ḥajj.
[Sharḥ Muslim by Nawawī: 8/608]
[Ṣaḥīḥ al-Bukhārī: 1491 – Ṣaḥīḥ Muslim: 1229]
Narrated by ʿImrān ibn Ḥuṣayn (may Allah be pleased with him):
"The verse of Tamattuʿ was revealed in the Book of Allah. We performed it with the Messenger of Allah ﷺ. No verse was revealed to abrogate it, and the Prophet ﷺ did not forbid it until his death. Later, a man gave his own opinion as he wished."
Imām al-Bukhārī mentions that this man was believed to be ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him). In another version from Ṣaḥīḥ Muslim:
"The verse of Tamattuʿ (i.e., Ḥajj al-Tamattuʿ) was revealed, and the Messenger of Allah ﷺ commanded us to perform it. No verse came down to abrogate it, and the Prophet ﷺ never prohibited it until he passed away."
[Ṣaḥīḥ al-Bukhārī: 4246 – Ṣaḥīḥ Muslim: 1226]
المتعة – Refers to Ḥajj al-Tamattuʿ.
The person referenced in the narration is ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him), as clarified by Ibn Ḥajar.
[Fatḥ al-Bārī by Ibn Ḥajar: 3/432]
✦ Second Ḥadīth:
Narrated by ʿAbdullāh ibn ʿUmar (may Allah be pleased with them both):
"The Messenger of Allah ﷺ performed Tamattuʿ in his Farewell Pilgrimage by combining ʿUmrah with Ḥajj and brought sacrificial animals with him from Dhū al-Ḥulayfah. He first proclaimed the Talbiyah for ʿUmrah, and then for Ḥajj. The people followed his example and performed Tamattuʿ. Some brought their sacrificial animals with them from Dhū al-Ḥulayfah, and others did not. When the Prophet ﷺ arrived in Makkah, he said: 'Whoever has brought a sacrificial animal must not come out of his state of iḥrām until he has completed his Ḥajj. But whoever has not brought a sacrificial animal should perform Ṭawāf of the Kaʿbah, do Saʿī between Ṣafā and Marwah, cut his hair, and exit iḥrām. Then he should assume iḥrām again for Ḥajj and offer a sacrifice. If he does not find a sacrificial animal, he should fast for three days during Ḥajj and seven days upon returning home.'
The Prophet ﷺ, upon arriving in Makkah, performed Ṭawāf and kissed the Black Stone, jogged during the first three circuits, walked the remaining four, then prayed two rakʿahs at the Station of Ibrāhīm, proceeded to Ṣafā, and performed seven rounds between Ṣafā and Marwah. He did not come out of iḥrām until he completed his Ḥajj and offered his sacrifice on the Day of Naḥr. After completing Ṭawāf al-Ifāḍah, everything that was previously unlawful due to iḥrām became lawful again. Those who brought their sacrificial animals followed the same procedure as the Messenger of Allah ﷺ."
[Ṣaḥīḥ al-Bukhārī: 1606 – Ṣaḥīḥ Muslim: 1227]
✦ Explanation of Vocabulary:
المقام – Refers to Maqām Ibrāhīm.
✦ Explanation of the Ḥadīth:
Imām Nawawī (may Allah have mercy on him) relays from Qāḍī ʿIyāḍ that the term "Tamattuʿ" used in the narration is to be understood in its linguistic sense, while in reality the act described was Qirān. This is because Qirān is sometimes also referred to as Tamattuʿ linguistically. The meaning here is that the Prophet ﷺ initially made the intention for ʿUmrah and later combined it with Ḥajj.
[Sharḥ Muslim by Nawawī: 8/608]
[Ṣaḥīḥ al-Bukhārī: 1491 – Ṣaḥīḥ Muslim: 1229]
✦ Fourth Ḥadīth:
Narrated by ʿImrān ibn Ḥuṣayn (may Allah be pleased with him):
"The verse of Tamattuʿ was revealed in the Book of Allah. We performed it with the Messenger of Allah ﷺ. No verse was revealed to abrogate it, and the Prophet ﷺ did not forbid it until his death. Later, a man gave his own opinion as he wished."
Imām al-Bukhārī mentions that this man was believed to be ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him). In another version from Ṣaḥīḥ Muslim:
"The verse of Tamattuʿ (i.e., Ḥajj al-Tamattuʿ) was revealed, and the Messenger of Allah ﷺ commanded us to perform it. No verse came down to abrogate it, and the Prophet ﷺ never prohibited it until he passed away."
[Ṣaḥīḥ al-Bukhārī: 4246 – Ṣaḥīḥ Muslim: 1226]
✦ Explanation of Vocabulary:
المتعة – Refers to Ḥajj al-Tamattuʿ.
✦ Explanation of the Ḥadīth:
The person referenced in the narration is ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him), as clarified by Ibn Ḥajar.
[Fatḥ al-Bārī by Ibn Ḥajar: 3/432]
