103. AN EXTENSIVE DISCUSSION ON THE TYPE OF IHRAM THAT ALLAH’S MESSENGER ASSUMED IN THE HAJJ
‘A’ishah (May Allah be pleased with her) narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him), performed Hajj Ifrad. And on the authority of ‘A’ishah (May Allah be pleased with her), who said: “We set out along with Allah’s Messenger, (Peace and Blessings of Allah be upon him), while some of us had made intention for Hajj, others for ‘Umrah, and yet some others had made the intention for both Hajj and ‘Umrah. Allah’s Messenger, (Peace and Blessings of Allah be upon him), made the intention for Hajj. Those who made the intention for ‘Umrah became free after they had circumambulated the Ka‘bah and went around the Safa and Marwah. Those who made the intention for Hajj or both Hajj and ‘Umrah did not become free until the day of Nahr.”
On the authority of ‘A’ishah (May Allah be pleased with her), who said: “Allah’s Messenger made intention for Hajj and ‘Umrah during the Farewell Pilgrimage and he came along with his Hady. Some of the people with him made an intention for ‘Umrah and drove along with them their Hady. There were others who, however, made the intention for ‘Umrah but did not drive along with them the Hady.” ‘A’ishah (May Allah be pleased with her) added: “I was among those who made intention for ‘Umrah and did not drive along with their Hady. When Allah’s Messenger, (Peace and Blessings of Allah be upon him), arrived, he said: ‘Whoever among you has driven the Hady, should not finish his Ihram until he completes his Hajj; and whoever among you has not (driven) the Hady with him, should perform Tawaf of the Ka‘bah and the Sa‘i between Safa andMarwah, then cut short his hair and exit his Ihram, and then later assume the Ihram
for Hajj; but he must offer a Hady (sacrifice) ; and if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.” ‘A’ishah (May Allah be pleased with her) added: “Then Allah’s Messenger brought forward the Hajj in which his death was feared and delayed the ‘Umrah.”This one of the Hadith related exclusively by Ahmad though some of the wordings are objectionable but others have corroborations in the Saheeh. Saleh Ibn Abi Al-Khdar was not among the prominent companions of Az-Dhuhri especially when he is contradicted by others as is the case here in some of his wordings in this narration.
His statement: “Allah’s Messenger brought forward the Hajj, in which his death was feared, and delayed the ‘Umrah” obviously does not flow with the first section of the Hadith that he made intention for Hajj and ‘Umrah. If his intention in the clause is that he made his intention for both at the same and then he brought forward the rites of Hajj and upon concluding it, he made intention for ‘Umrah as opined by those argue that Allah’s Messenger, (Peace and Blessings of Allah be upon him), did Ifrad and this is what we are discussing currently. However, if he intended that Allah’s Messenger, (Peace and Blessings of Allah be upon him), delayed the ‘Umrah in entirety after he had
assumed Ihram for it, then I do not know any scholar who subscribes to that opinion. If he meant that he carried out the rites of Hajj separate from those of ‘Umrah and he entered ‘Umrah into Hajj, then this is the opinion of those who say that he (Allah’s Messenger) performed Qiran. They have interpreted the statement of the one who narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him) performed Ifrad, i.e. he performed the rites of Hajj Ifrad even though he had intended to perform ‘Umrah along with it. They said: “Everyone who narrated Ifrad had also narrated Al-Qiran.”
On the authority of Ibn ‘Abbas who narrated that Allah’s Messenger, (Peace and Blessings of Allah be upon him), made the intention for Hajj arriving (at Makkah) four days into the month of Dhul-Hijjah. He led us in the Subh prayers at Batha’. Then he said: “Whoever wishes to make an intention for ‘Umrah may do so.”
By: Ibn Katheer
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