104. ARGUMENTS THAT ALLAH’S MESSENGER (PBUH) PERFORMED TAMATTU‘
On the authority of Ibn ‘Umar who narrated: “During the last Hajj (Hajjat ul Wadaa‘) of Allah’s Messenger, (Peace and Blessings of Allah be upon him) , he performed Tamattu‘, i.e. combined ‘Umrah with Hajj. He herded a Hady along with him from Dhul-Hulaifah. Allah’s Messenger, (Peace and Blessings of Allah be upon him), started by assuming the Ihram for ‘Umrah and Hajj. The people also performed the ‘Umrah and Hajj along with the Prophet. Some of them brought a Hady with them, while others did not do so. When the Prophet, (Peace and Blessings of Allah be upon him), arrived in Makkah, he said to the people, “Whoever among you has brought a Hady, should exit from his Ihram until he completes his Hajj; whoever has not brought the Hady with him, should perform Tawaf of the Ka‘bah and the Sa‘i between Safa and Marwah, then cut his hair and exit from his Ihram, and then later assume the Ihram for Hajj; however, he must offer a Hady (sacrifice) and if he is unable to afford a Hady, then he should fast for three days during the Hajj and seven days upon his return to his home.
The Prophet, (Peace and Blessings of Allah be upon him), performed Tawaf of the Ka‘bah; he would first touch the corner (where the Black Stone is located) and then perform Ramal (brisk walk moving the shoulders) during the first three rounds around the Ka‘bah; during the last four rounds he would walk at a normal pace. After finishing Tawaf of the Ka‘bah, he offered a two Raka‘ahs prayer at the Maqam of Ibrahim; he then went to Safa and Marwah and performed seven rounds of Sa‘i between them and did not perform any ritual or any action which was forbidden for the one in Ihram. He continued until he completed all the rituals of his Hajj and sacrificed his Hady on the day of Nahr (10th day of Dhul-Hijjah). He then hastened toward Makkah and performed Tawaf of Ka‘bah, after which everything that was forbidden because of Ihram became permissible. Those who brought with them a Hady did the same as Allah’s Messenger
did.”
This Hadith is the more problematic of the three opinions. As for the opinion of Ifrad, there is affirmation of ‘Umrah either before the Hajj or along with it. However, based on this narration, the opinion that he only performed Tamattu’ (is problematic) because the narration mentions that he did not come out of his Ihram after he had performed the rounds between Safa and Marwah. This is not the nature of Tamattu‘. Those who claim
that he was prevented from exiting his Ihram say this because he brought with him a Hady. This is understood from the Hadith of Ibn ‘Umar from Hafsah that she said as she asked the Prophet: “O Messenger of Allah, why have the people exited from their Ihram after performing ‘Umrah, but you have not done so?” He replied: “I have matted my hair and garlanded my Hady. So I will not take out my Ihram until I have slaughtered (my Hady).” However, their statement is remote because the Hadith narrated for the affirmation of Qiran contradicts this statement as well as the fact that Allah’s Messenger made the intention for ‘Umrah first and then, after his Sa‘i between Safa and Marwah, he made another intention for Hajj. No one narrates this sequence (or description) through any authentic chain, not even a hasan or dha‘eef one.
As for his statement contained in this Hadith: “During the last Hajj (HajjatalWadaa‘) of Allah’s Messenger, he performed Tamattu‘,”i.e. combined ‘Umrah with Hajj. If it is intended by that At-Tamattu Solely, where a pilgrim becomes free after Sa‘i, then that is not the case here for the wordings of the Hadith contradict this and the affirmation of ‘Umrah alongside the Hajj of Allah’s Messenger, peace and blessings of Allah be upon him, also contains a denial of it. If the general Tamattu’ is intended by this, in which Al-Qiran is inclusive, then that may be possible.
Concerning his statement that “Allah’s Messenger started by assuming Ihram for ‘Umrah and Hajj”, if it is intended to mean that he pronounced the wording (of the intention for) ‘Umrah before that of Hajj perhaps by saying: “Labbaika Allahumma ‘Umratan wa Hajjan” (Here I am, O Allah, intending ‘Umrah and Hajj) it is easier and does not contradict Al-Qiran. If it is intended by this that he intended ‘Umrah first and then he added Hajj to it after a delay but before the Tawaf, then that would turn to Al-
Qiran also. If he intended by it that Allah’s Messenger, (Peace and Blessings of Allah be upon him), made the intention for ‘Umrah and upon concluding its rites, he came out of Ihram or he did not come out of it due to his driving the Hady — as claimed by its proponents — but he if he had made the intention for Hajj after he had fulfilled the rites of ‘Umrah and before setting out for Mina, then this has not been narrated from any of the Companions as we have said earlier. The argument of whoever claims this among the people stands refuted due to lack a of (supporting) narration and its contradiction to Ahadeeth narrated concerning the affirmation of Qiran as shall be gleaned shortly, as well as the Hadith reported concerning Ifrad as pointed out earlier. Allah knows best.
What is apparent, is that this Hadith of Al-Laith from ‘Uqail, from Az-Dhuhri from Salim from Ibn ‘Umar is related through another chain from Ibn ‘Umar when he intended (to perform) Hajj at the time of Al-Hajjaj’s siege against Ibn Zubair and it was said to him: “It appears that there is something between the people, shouldn’t you delay performing the Hajj this year?” He said: “Then I would be doing as the Prophet did, i.e. at the time of the siege of Hudaibiyah.” So he assumed Ihram for ‘Umrah from Dhul-Hulaifah. When he reached Baida’ he said: “I do not see their affairs except that it is one.” So he made an intention for Hajj along with it. The sub-narrator believed that Allah’s Messenger, (Peace and Blessings of Allah be upon him), behaved in a similar manner, he started with the intention of ‘Umrah and then made the intention for Hajj and they reported it as such. However, there is an observation concerning that based on what we shall explain.
The explanation of this is contained in the Hadith reported that ‘Abdullah Ibn ‘Umar set out on ‘Umrah during the fitnah and he said: “If I am prevented from accessing the House, we shall behave in a similar manner as Allah’s Messenger behaved.” So he made an intention for ‘Umrah and traveled till he reached Baida’. He turned toward his Companions and said: “I see that their differences have been reconciled. I call you to witness that I have combined Hajj with ‘Umrah.” He set out until he reached the House (Ka‘bah), circumambulated it, and walked between Safa and Marwah seven times without increasing it and he considered that permissible and he took with him a Hady.
It is also contained in the narration of Al-Bukhari that Ibn ‘Umarintended Hajj the year Al-Hajjaj advanced against Ibn Az-Zubair. It was said to him: “It appears that there is fighting between the people and we fear that they might be turned back.” He recited an Ayah: Indeed in the Messenger of Allah (Muhammad) you have a good example to follow. (Soorah Al-Ahzab 33:21)
And then said, “In that case, I shall do the same as the Messenger of Allah, (Peace and Blessings of Allah be upon him), had done. I call you to witness that I have merged Hajj with my ‘Umrah,” and then he set out till he reached Baida’. There he said: “I do not view the matter of Hajj and ‘Umrah except that they are the same. I call you to witness that I have merged Hajj with my ‘Umrah” and then he took a Hady which he had bought at Qudaid and he did not increase upon that and he did not slaughter, he did not commit any act forbidden because of Ihram and he did not shave his head for the first time. Ibn ‘Umar said: “This is the same as Allah’s Messenger had done.”
Al-Bukhari related from Nafi’ who related that ‘Abdullah Ibn ‘Abdullah Ibn ‘Umar and his riding animal entered the house of Ibn ‘Umar. The son of Ibn ‘Umar said: “I fear that this year a battle might take place between the people and you might be prevented from going to the Ka‘bah. I suggest that you stay here.” Ibn ‘Umar said: “Once Allah’s Messenger set out for pilgrimage, and the polytheists of Quraish intervened between him and the Ka‘bah. So, if the people intervene between me and the Ka‘bah, I would do the same as Allah’s Messenger had done… Indeed in the Messenger of Allah (Muhammad) you have a good example to follow. (Soorah Al-Ahzab 33:21) Then he added: “I make you a witness that I have intended to perform Hajj along with ‘Umrah.” After arriving at Makkah, Ibn ‘Umar performed one Sa‘i only (between Safa and Marwah).
Ibn ‘Umar had emulated the Messenger of Allah, (Peace and Blessings of Allah be upon him), in exiting from Ihram at the blockade of the enemy and contentment with one Tawaf for both Hajj and ‘Umrah, because he had originally assumed Ihram for ‘Umrah so that he might perform Tamattu‘, and then feared that there would be a blockade so he merged them together; he merged Hajj into ‘Umrah prior to the Sa‘i so he became a Hajj Qiran pilgrim and he said: “I do not see any difference between the two, i.e. being prevented from Hajj or ‘Umrah or both.” Thus when he arrived in Makkah, he sufficed both of them with his first Sa‘i as distinct from the wordings of the first narration we cited, which is his view that he had fulfilled the requirements of Sa‘i of Hajj and ‘Umrah with his first Sa‘i. Ibn ‘Umar said: “This is the same as Allah’s Messenger has done.” Meaning, Allah’s Messenger, (Peace and Blessings of Allah be upon him), was content with one Sa‘i for both Hajj and ‘Umrah. This is an indication that Ibn ‘Umar reported Hajj Qiran (from the Prophet) and this why An-Nasa’i related on the authority of Nafi’ that Ibn ‘Umar did a Qiran Hajj and ‘Umrah and he did one Tawaf.
An-Nasa’i also related on the authority of Nafi’ that Ibn ‘Umar came to DhulHulaifah and made the intention for ‘Umrah and feared that he may be prevented from reaching the House. The import of this narration is that when some narrators heard Ibn ‘Umar say: “In that case, I shall do the same as the Messenger of Allah, (Peace and Blessings of Allah be upon him), had done,” and his other statement: “This is the same as Allah’s Messenger had done,” they believed that Allah’s Messenger, (Peace and Blessings of Allah be upon him), had also started with the intention of ‘Umrah and then he intended Hajj and added it to the ‘Umrah before the Tawaf and thus they reported the meaning of what they understood.Meanwhile, Ibn ‘Umar did not intend that; rather what he intended was what we have already mentioned. Allah knows best what the most correct view is.Even based on the understanding that he initially made the intention for ‘Umrah and then added to it that of Hajj before the Tawaf; however, this still makes him a Hajj Qiran pilgrim and not pure Tamattu‘. Thus, there is no evidence that may be inferred from it by
proponents of preference for Tamattu‘. And Allah (SWT) knows best. As for the Hadith reported by AlBukhari in his Saheeh from ‘Imran, who said: “We performed Tamattu’ during the time of the Prophet and then the Qur’an was revealed (regarding Hajj At- Tamattu‘) and somebody said what he wished (regarding Hajj At- Tamattu‘) according his own opinion.”Muslim also related It.
The intended meaning here is the Tamattu’ which is more general than Qiran. What points to that is what Muslim related on the authority of ‘Imran Ibn Husain that Allah’s Messenger, (Peace and Blessings of Allah be upon him), combined Hajj and ‘Umrah.He mentioned the remainder of the Hadith. The majority of the preceding scholars used to apply Mut‘ah to Al-Qiran as related by Al-Bukhari on the authority of Sa’eed Ibn Al-Musayyib who said: ‘Ali and ‘Uthman, may Allah be pleased with them, disagreed concerning Mut‘ah (i.e. Tamattu‘), May Allah be pleased with both of them, while they were both at ‘Usfan. ‘Ali said: “You merely want to prohibit something that Allah’s Messenger has done.” When ‘Ali saw that, he made an intention for both of them together.
By: Ibn Katheer
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