A word on tamattu' in Hajj.
Machine translationRead the Arabic original
The Shaykh : ... So you made a quick reference to the hadith of Aisha... and you did not find a convincing answer; as it appears... because we rush... what comes later... So what happened with the hadith of Aisha? Is she mistaken, wrong, or what? Hm? And Aisha does not speak about herself as you said about Jabir that he spoke about himself, so Aisha here... .
The questioner : ... .
The Shaykh : ... meaning, if we assume that those who performed the circumambulation again, as is explicit in the hadith of Aisha, were only ten people; if we assume that those about whom Aisha informed us that they performed the circumambulation again were ten people, and it is established for us that the tenth is Jabir, and it is established for us that Jabir was, as you said, in the state of tamattu' and did not perform the circumambulation; because he is speaking about himself; is it permissible for you to reject the report of Aisha in its entirety, or to accuse her of error regarding one person about whom the evidence in your view established that this one person was in the state of tamattu' but the evidence did not establish that this person in the state of tamattu' did not perform the circumambulation? So because she erred in a part, it is not permissible for us; this is if we assume, for the sake of argument, that she erred in this part, it is not permissible for us, because she erred in a part, to accuse her of error in the other parts, and if this were permissible for a person, no person's hadith would be safe for us at all, because we do not clear a person of any error, meaning a man narrated ten hadiths, and it is established that he erred in one of them; do we reject the other nine from him?
The questioner: No, no.
The Shaykh : Of course not, it is also not the way of the scholars to say: Aisha erred in this absolute error in her statement that those who performed tamattu' performed another circumambulation, but rather - for example - ... I say: You may say: If she meant - also - this Jabir; then she erred in that; because Jabir spoke about himself that he was in the state of tamattu', and that he did not perform the circumambulation, this is the approximation of the matter based on your certainty that Jabir - may Allah be pleased with him - was in the state of tamattu' and did not perform the second circumambulation that Aisha spoke about.
The questioner : ... .
The Shaykh : After this - may Allah bless you - I want to remind you and the brothers that the term tamattu' in the usage of the righteous Salaf is not restricted to the tamattu' known to us today, which means exiting the state of ihram from 'Umrah to Hajj; is this concept clear to you? So accordingly, if the matter becomes difficult for us and we find Aisha's hadith contradicting Jabir's hadith according to your concept of tamattu'; then you will be asked to interpret Jabir's tamattu' as being qiran?
The questioner : ... .
The Shaykh : ... interpret Jabir's tamattu' as long as he did not perform the circumambulation that Aisha informed about; so at that time we are forced to say: Jabir's tamattu' means he combined; and therefore the scholars of interpretation said regarding the saying of Allah - Mighty and Majestic - :[Al-Baqarah 2:196] it includes the one who performs tamattu' with 'Umrah to Hajj, and the one who combines between Hajj and 'Umrah, if this is a linguistic usage of the Salaf.
The questioner : And a legal usage.
The Shaykh : And a legal usage - also - , well done; so at that time, if it is established for us that Jabir - may Allah be pleased with him - said: I performed tamattu' with the Messenger of Allah - (peace and blessings be upon him) - ; then interpret his tamattu' in light of his statement: he did not perform the circumambulation; he did not perform the circumambulation with those who performed it; so we deduce from that that Jabir's hadith does not contradict Aisha's hadith at all.
The questioner : ... .
The Shaykh : ... meaning, if we assume that those who performed the circumambulation again, as is explicit in the hadith of Aisha, were only ten people; if we assume that those about whom Aisha informed us that they performed the circumambulation again were ten people, and it is established for us that the tenth is Jabir, and it is established for us that Jabir was, as you said, in the state of tamattu' and did not perform the circumambulation; because he is speaking about himself; is it permissible for you to reject the report of Aisha in its entirety, or to accuse her of error regarding one person about whom the evidence in your view established that this one person was in the state of tamattu' but the evidence did not establish that this person in the state of tamattu' did not perform the circumambulation? So because she erred in a part, it is not permissible for us; this is if we assume, for the sake of argument, that she erred in this part, it is not permissible for us, because she erred in a part, to accuse her of error in the other parts, and if this were permissible for a person, no person's hadith would be safe for us at all, because we do not clear a person of any error, meaning a man narrated ten hadiths, and it is established that he erred in one of them; do we reject the other nine from him?
The questioner: No, no.
The Shaykh : Of course not, it is also not the way of the scholars to say: Aisha erred in this absolute error in her statement that those who performed tamattu' performed another circumambulation, but rather - for example - ... I say: You may say: If she meant - also - this Jabir; then she erred in that; because Jabir spoke about himself that he was in the state of tamattu', and that he did not perform the circumambulation, this is the approximation of the matter based on your certainty that Jabir - may Allah be pleased with him - was in the state of tamattu' and did not perform the second circumambulation that Aisha spoke about.
The questioner : ... .
The Shaykh : After this - may Allah bless you - I want to remind you and the brothers that the term tamattu' in the usage of the righteous Salaf is not restricted to the tamattu' known to us today, which means exiting the state of ihram from 'Umrah to Hajj; is this concept clear to you? So accordingly, if the matter becomes difficult for us and we find Aisha's hadith contradicting Jabir's hadith according to your concept of tamattu'; then you will be asked to interpret Jabir's tamattu' as being qiran?
The questioner : ... .
The Shaykh : ... interpret Jabir's tamattu' as long as he did not perform the circumambulation that Aisha informed about; so at that time we are forced to say: Jabir's tamattu' means he combined; and therefore the scholars of interpretation said regarding the saying of Allah - Mighty and Majestic - :
then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals
فَمَنْ تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِThe questioner : And a legal usage.
The Shaykh : And a legal usage - also - , well done; so at that time, if it is established for us that Jabir - may Allah be pleased with him - said: I performed tamattu' with the Messenger of Allah - (peace and blessings be upon him) - ; then interpret his tamattu' in light of his statement: he did not perform the circumambulation; he did not perform the circumambulation with those who performed it; so we deduce from that that Jabir's hadith does not contradict Aisha's hadith at all.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.