106. THE NARRATION OF ABU TALHAH THAT ALLAH’S MESSENGER COMBINED HAJJ AND ‘UMRAH
Suraqah Ibn Malik Ibn Ju‘shum narrated: “I heard Nazzal Ibn Sabrah, the companion of ‘Ali, say: I heard Allah’s Messenger, (Peace and Blessings of Allah be upon him), say: “‘Umrah has been entered into Hajj till the Day of Resurrection.” He said: Allah’s Messenger performed Qiran in the Farewell Pilgrimage.
According to the narration of Sa’d Ibn Abi Waqqas from the Prophet that he made Tamattu’ (merger) of Hajj into ‘Umrah which is Al-Qiran that he heard Sa’d Ibn Abi Waqqas, Ad-Dahhak Ibn Qais the same year Mu‘awiyah Ibn Abi Sufyan performed Hajj mentioning the combination of ‘Umrah into Hajj and Ad- Dahhak commented: “No one does that except he who is ignorant of the rulings of Allah.” Sa’d said: “How wrong is that which you have just said, O son of my brother!” Ad-Dahhak said: “This is because ‘Umar Ibn Al-Khattab used to forbid it.” Sa’d responded: “Allah’s Messenger had done it and we did it along with him.”According to the narration of ‘Abdullah Ibn Abi ‘Awfa: “Allah’s Messenger, (Peace and Blessings of Allah be upon him), combined Hajj and ‘Umrah because he knew that he would not be able to perform another Hajj after that year.”
‘Abdullah Ibn ‘Abbas narrated concerning that on the authority of Ibn ‘Abbas who said: “The Messenger of Allah performed four ‘Umrahs: the ‘Umrah of Hudaybiyah, the ‘Umrah Al-Qa‘ada’, the third was the ‘Umrah from Ji‘ranah, and the last was the one he performed along with his Hajj.”
‘Abdullah Ibn ‘Umar, may Allah be pleased with him and his father, narrated: “Allah’s Messenger made Tamattu’ during the Farewell Pilgrimage; he obtained a Hady and it from Dhul-Hulaifah. Allah’s Messenger began by making the intention for ‘Umrah and then for Hajj.”
‘Imran Ibn Husain, may Allah be pleased with him, narrated: “I will narrate to you a Hadith, through which Allah might reward you is that Allah’s Messenger merged both his ‘Umrah and Hajj; neither did he forbid it until he died nor was the Qur’an revealed prohibiting it. He used to greet me, but when I cauterized myself he stopped and when I refrained (from cauterization) he resumed greeting me.”
The narration of Al-Hirmas Ibn Ziyad Al-Bahili on the authority of AlHirmas, who said: “I was riding behind my father when I saw the Prophet on his camel saying: Labbaik bi Hajjatin wa Umratin Ma‘an (Here I am performing Hajj and ‘Umrah
combined).
According to Hafsah Bint ‘Umar, the Mother of the Believers, she said to the Prophet: “O Messenger of Allah, why have you not exited from your Ihram as you have been commanded?” He replied: “I have matted my hair and garlanded my Hady, so I will not finish my Ihram until I have slaughtered (my Hady).” According to the narration of ‘A’ishah (May Allah be pleased with her), she said: “We went out with Allah’s Messenger during the Hajjat Al-Wadaa’ and we assumed the Ihram for ‘Umrah. Then Allah’s Messenger said to us: ‘Whoever has brought a Hady should assume Ihram for Hajj and ‘Umrah and should not exit from his Ihram until he has performed both (‘Umrah and Hajj).’ I arrived at Makkah with him (i.e. the Prophet) while I was menstruating, so I did not perform the Tawaf around the Ka‘bah or between Safa andMarwah. I informed Allah’s Messenger, (Peace and Blessings of Allah be upon him), about that and he said: ‘Undo your braids and comb your hair, and then assume Ihram for Hajj and leave the ‘Umrah.’ I did so, and when we performed and finished the Hajj, Allah’s Messenger, (Peace and Blessings of Allah be upon him), sent me to At-Taneem along with (my brother) ‘Abdur-Rahman Ibn Abu Bakr As-Siddiq, to perform the ‘Umrah. The Prophet, (Peace and Blessings of Allah be upon him), said: ‘This ‘Umrah is in lieu of your missed
‘Umrah.’” Those who had assumed Ihram for ‘Umrah, performed the Tawaf around the Ka‘bah and between Safa and Marwah, and then exited from their Ihram, and on their return from Mina, they performed another Tawaf (around the Ka‘bah and between Safa and Marwah), but those who combined their Hajj and ‘Umrah, performed only one run (between Safa and Marwah) (for both).”
If it is said that you have related from a group of Companions that Allah’s Messenger, (Peace and Blessings of Allah be upon him), singled out Hajj and then you also related that from them in their individual capacities and other than them that he (Allah’s Messenger) combined Hajj and ‘Umrah, so what is the reconciliation of this? The answer to this is that the narration that he singled out Hajj may be understood that he singled out the rites of Hajj and the ‘Umrah was merged to it in intention, action and timing. This points to the fact that he sufficed both (the Hajj and ‘Umrah) with the Tawaf and Sa‘i of Hajj as is the opinion of the majority of the pilgrims performing Hajj Qiran; this differs from Imam Abu Hanifah, may Allah have Mercy on him, who opined that the Qiran pilgrim performs two Tawafs and Sa‘i relying on a narration from ‘Ali Ibn Abi Talib. However, its chain that links up to him contains some doubts.
As for those who relate At-Tamattu’ and then also relateAl- Qiran, we have answered earlier that At-Tamattu’ in the parlance of the Salaf (righteous predecessors) is more general than the specific Tamattu’ and Al-Qiran. Rather, they apply it to performing ‘Umrah during the months of Hajj even if he did not perform Hajj. This is as stated by Sa’d Ibn Abi Waqqas: “We did Tamattu’ with Allah’s Messenger…” and this – i.e. Mu‘awiyah– at that time was a disbeliever at Makkah; rather, he intended by that one of the two ‘Umrahs, either Hudaibiyah or Al-Qada’. As for ‘Umrah of Al-Ji‘ranah, Mu‘awiyah had accepted Islam at the time because it occurred after the Conquest of Makkah and the Farewell Pilgrimage came after that in the tenth year. This is clear and evident. And Allah (SWT) knows best.
If it is said that then what is your response to the Hadith related by Abu Dawood At-Tayalisi in his Musnad that Mu‘awiyah said to a group of the Companions of the Messenger of Allah: “Do you know that Allah’s Messenger forbade Sufafin-Numoor (saddle linen).” They said: “Yes.” He added: “I am also witness to that.” Again he asked: “Are you aware that Allah’s Messenger prohibited wearing gold except a (small) portion?” They said: “Yes.” He asked further: “Do you know that Allah’s Messenger prohibited connecting Hajj with ‘Umrah?” They said: “No, he said it is connected to them.”
He found the narration of Mu‘awiyah forbidding combining Hajj and ‘Umrah to be odd. Perhaps what was prohibited was Mut‘ah and the narrator believed it was the Mut‘ah of Hajj, while it was the Mut‘ah with women, and so there was no narration in the knowledge of those Companions prohibiting it. Or perhaps the prohibition was about peering (Iqran) in dates as related in the Hadith of Ibn ‘Umar, thus the narrator believed that what was meant is AlQiran in Hajj and this is not the case. The person who used to ban the Mut‘ah of Hajj was ‘Umar Ibn Al-Khattab, may Allah be pleased with him, but his ban was not that of outright prohibition and imposition of obligation as we mentioned earlier. He used to ban it so as to single out Hajj with another journey so that the Ka‘bah may be frequently visited.
The Companions, may Allah be pleased with them, used to fear him and most times they dared not contradict him. Nevertheless, his son used to oppose him and he would be asked: “Your father used to prohibit it,” and he would respond: “I fear that stones might rain down on you from the sky. Allah’s Messenger had done it. Is it the Sunnah of Allah’s Messenger we should follow or that of ‘Umar Ibn AlKhattab?‘Uthman, may Allah be pleased with him, also used to ban it and ‘Ali, may Allah be pleased with him, differed from him as mentioned earlier. He would say: “I shall not abandon the Sunnah of Allah’s Messenger for the statement of anyone.” Thus, ‘Imran Ibn Husain said: ‘We did Tamattu’ along with Allah’s Messenger and the Qur’an was not revealed prohibiting it, and he did not forbid it even up to his death.” It is related to the Saheehain. i.e. they did it with Allah’s Messenger, (Peace and Blessings of Allah be upon him), at Makkah at the time (when the polytheists controlled it).
I say: It has been mentioned earlier that Allah’s Messenger, (Peace and Blessings of Allah be upon him), did Hajj Qiran based on the Ahadeeth that relate it; between his Farewell Pilgrimage and his death were no more than 81 days and the Companions who witnessed it (the Hajj) both in statement and action numbered more than 40,000. Thus, if he had prohibitedQiran in Hajj during the Hajj which the people witnessed with him, not a single Companion would have reported it exclusively; (if he were to do so) a group from among them would refute him from those who heard from him and those who did not. All of these are part of the signs that indicate this is not well-preserved from Mu‘awiyah, may Allah be pleased with him.
By: Ibn Katheer
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