How do you order me to act regarding my 'Umrah? He said: And the revelation was sent down to the Prophet (peace and blessings be upon him), so he was covered with a cloth, and Ya'la used to say
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The reciter: Shiban ibn Furukh narrated to us, he said: Hammad narrated to us, he said: Ata ibn Abi Rabah narrated to us, from Safwan ibn Ya'la ibn Umayyah, from his father (may Allah be pleased with him), who said: .
The Shaykh : In this hadith is evidence that if a person has perfume on him, it is obligatory for him to remove it, but this is restricted to the case where he did not apply the perfume for the sake of entering the state of ihram. If he applied perfume for his ihram, it is not obligatory for him to wash it off, because it is established from the Prophet (peace and blessings be upon him) in the hadith of Aisha, who said: I used to look at the sheen of musk in the partings of the hair of the Messenger of Allah (peace and blessings be upon him) while he was in the state of ihram, and "wabis" means: sheen.
But this is understood to apply if it was after entering the state of ihram.
And as for his command to remove the robe, it is because it is of the clothing, like the shirt and the like, so in it is also evidence that as long as a person is in the state of ihram, it is obligatory for him to be stripped of these garments.
This is similar to a person who wears clothing in 'Umrah before he shortens his hair or shaves, either out of forgetfulness or ignorance. So when he comes to ask, saying: I have performed the tawaf and the sa'y and I am wearing clothing, we say to him: It is obligatory for you now, immediately, to take off the garment and wear the izar and the rida, then shave or shorten your hair, because you have not yet exited your 'Umrah.
And in this is evidence that when the revelation was sent down to the Messenger (peace and blessings be upon him), he reached this state, and that is due to the intensity of what was sent down to him, as Allah the Exalted said:[Al-Muzzammil 73:5].
And the revelation was sent down to him one night while he was on the lap of Hudhayfah (may Allah be pleased with him). Hudhayfah said: Until he almost crushed my thigh, because he was enduring the intensity of the revelation being sent down to him (peace and blessings be upon him), to the extent that on a cold day his forehead would be dripping with sweat.
So if someone says: If the person in the state of ihram touches the perfume to wash it, he has intentionally transferred the perfume from one place to another, because his hand will touch it?
We say that this does not harm, because this touching is for removal, not for retention. This touching is for removal, not for retention, and touching a prohibited thing for removal, not for retention, is permissible, because it is not possible to relinquish this prohibited thing except by touching it.
And the parallel to that is a man who cleans himself with his hand using water, so he touches the impurity, but he touches it to remove it, so it does not harm.
And the parallel to that also is a man who usurps a piece of land, so when he is in the middle of it, Allah grants him repentance. So when he wants to exit from it, he will be in possession of it during this period and disposing of it, but we say that this disposal and walking in this usurped land is only for the purpose of getting rid of it, so it does not harm.
And similar to that also: the thief who steals and brings it to his house, then repents and transfers it from his house to its owner. So this is a type of disposal, but it is for the sake of relinquishing the prohibited thing.
So disposing of a prohibited thing for the sake of relinquishing it is not considered a sin, but rather it is obligatory.
And in this hadith is evidence that in 'Umrah one does what is done in Hajj, and that it is equal to Hajj in all rulings, not only in the prohibitions of ihram, but in all rulings, except for what scholarly consensus indicates as an exception, such as standing at 'Arafah, and Muzdalifah, and Mina, and stoning the pillars, and the like of that. So in this, by consensus, 'Umrah is not like Hajj, and as for what is other than that, the original ruling is that what is obligatory in Hajj is obligatory in 'Umrah, especially since the Messenger (peace and blessings be upon him) called it the lesser Hajj, as in the famous hadith of 'Amr ibn Hazm.
A man came to the Prophet (peace and blessings be upon him) while he was at al-Ji'ranah, wearing a robe with perfume on it - or he said, with the trace of yellow dye - and he said: How do you order me to act regarding my 'Umrah? He said: And the revelation was sent down to the Prophet (peace and blessings be upon him), so he was covered with a cloth. And Ya'la used to say: I wish - the Shaykh: "waddid" with a kasrah - I wish I could see the Prophet (peace and blessings be upon him) when the revelation was sent down to him. He said: So he said: Do you like to see the Prophet (peace and blessings be upon him) when the revelation is sent down to him? He said: So 'Umar lifted the edge of the cloth, and I looked at him, and he had a snoring sound, - he said, and I think he said - like the snoring of a virgin, - the Shaykh: "al-bakr" with a fathah - like the snoring of a virgin. He said: So when it was lifted from him, he said: Where is the one who asked about 'Umrah? Wash off the trace of the yellow dye - or he said, the trace of the perfume - and take off your robe, and do in your 'Umrah what you do in your Hajj.
جاء رجل إلى النبي صلى الله عليه وسلم وهو بالجعرانة ، عليه جبة وعليها خلوق - أو قال أثر صفرةٍ - فقال : كيف تأمرني أن أصنع في عمرتي ؟ قال : وأنزل على النبي صلى الله عليه وسلم الوحي ، فستر بثوبٍ ، وكان يعلى يقول : وددت ـ الشيخ ودِدت بالكسر ـ ودِدت أني أرى النبي صلى الله عليه وسلم وقد نزل عليه الوحي ، قال فقال : أيسرك أن تنظر إلى النبي صلى الله عليه وسلم وقد أنزل عليه الوحي ؟ قال : فرفع عمر طرف الثوب ، فنظرت إليه له غطيط ، - قال وأحسبه قال - كغطيط البكر ، ـ الشيخ البَكر بالفتح ـ كغطيط البكر قال فلما سري عنه قال : أين السائل عن العمرة ؟ اغسل عنك أثر الصفرة - أو قال أثر الخلوق - واخلع عنك جبتك ، واصنع في عمرتك ما أنت صانع في حجكThe Shaykh : In this hadith is evidence that if a person has perfume on him, it is obligatory for him to remove it, but this is restricted to the case where he did not apply the perfume for the sake of entering the state of ihram. If he applied perfume for his ihram, it is not obligatory for him to wash it off, because it is established from the Prophet (peace and blessings be upon him) in the hadith of Aisha, who said: I used to look at the sheen of musk in the partings of the hair of the Messenger of Allah (peace and blessings be upon him) while he was in the state of ihram, and "wabis" means: sheen.
But this is understood to apply if it was after entering the state of ihram.
And as for his command to remove the robe, it is because it is of the clothing, like the shirt and the like, so in it is also evidence that as long as a person is in the state of ihram, it is obligatory for him to be stripped of these garments.
This is similar to a person who wears clothing in 'Umrah before he shortens his hair or shaves, either out of forgetfulness or ignorance. So when he comes to ask, saying: I have performed the tawaf and the sa'y and I am wearing clothing, we say to him: It is obligatory for you now, immediately, to take off the garment and wear the izar and the rida, then shave or shorten your hair, because you have not yet exited your 'Umrah.
And in this is evidence that when the revelation was sent down to the Messenger (peace and blessings be upon him), he reached this state, and that is due to the intensity of what was sent down to him, as Allah the Exalted said:
Indeed, We will cast upon you a heavy word.
إنا سنلقي عليك قولًا ثقيلاAnd the revelation was sent down to him one night while he was on the lap of Hudhayfah (may Allah be pleased with him). Hudhayfah said: Until he almost crushed my thigh, because he was enduring the intensity of the revelation being sent down to him (peace and blessings be upon him), to the extent that on a cold day his forehead would be dripping with sweat.
So if someone says: If the person in the state of ihram touches the perfume to wash it, he has intentionally transferred the perfume from one place to another, because his hand will touch it?
We say that this does not harm, because this touching is for removal, not for retention. This touching is for removal, not for retention, and touching a prohibited thing for removal, not for retention, is permissible, because it is not possible to relinquish this prohibited thing except by touching it.
And the parallel to that is a man who cleans himself with his hand using water, so he touches the impurity, but he touches it to remove it, so it does not harm.
And the parallel to that also is a man who usurps a piece of land, so when he is in the middle of it, Allah grants him repentance. So when he wants to exit from it, he will be in possession of it during this period and disposing of it, but we say that this disposal and walking in this usurped land is only for the purpose of getting rid of it, so it does not harm.
And similar to that also: the thief who steals and brings it to his house, then repents and transfers it from his house to its owner. So this is a type of disposal, but it is for the sake of relinquishing the prohibited thing.
So disposing of a prohibited thing for the sake of relinquishing it is not considered a sin, but rather it is obligatory.
And in this hadith is evidence that in 'Umrah one does what is done in Hajj, and that it is equal to Hajj in all rulings, not only in the prohibitions of ihram, but in all rulings, except for what scholarly consensus indicates as an exception, such as standing at 'Arafah, and Muzdalifah, and Mina, and stoning the pillars, and the like of that. So in this, by consensus, 'Umrah is not like Hajj, and as for what is other than that, the original ruling is that what is obligatory in Hajj is obligatory in 'Umrah, especially since the Messenger (peace and blessings be upon him) called it the lesser Hajj, as in the famous hadith of 'Amr ibn Hazm.