سنن ابي داود
Abu Dawud
كتاب المناسكThe Rites of Hajj (Kitab Al-Manasik Wal-Hajj)
باب طَوَافِ الْقَارِنِChapter: The Tawaf For The One Performing Qiran.
Hadith 1897
اُردوEn
حَدَّثَنَا الرَّبِيعُ بْنُ سُلَيْمَانَ الْمُؤَذِّنُ ، أَخْبَرَنِي الشَّافِعِيُّ ، عَنْ ابْنِ عُيَيْنَةَ ، عَنْ ابْنِ أَبِي نَجِيحٍ ، عَنْ عَطَاءٍ ، عَنْ عَائِشَةَ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ لَهَا : " طَوَافُكِ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَ الْمَرْوَةِ يَكْفِيكِ لِحَجَّتِكِ وَعُمْرَتِكِ " ، قَالَ الشَّافِعِيُّ : كَانَ سُفْيَانُ رُبَّمَا قَالَ : عَنْ عَطَاءٍ ، عَنْ عَائِشَةَ ، وَرُبَّمَا قَالَ : عَنْ عَطَاءٍ ، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِعَائِشَةَ رَضِيَ اللَّهُ عَنْهَا .
Ata said The Prophet ﷺ said to Aishah Your observance of circumambulation of the Kaabah and your running between Al Safa’ and al Marwah (only once) are sufficient for your Hajj and your ‘Umrah. Al Shafi’i said The narrator Sufyan has transmitted this tradition from Ata on the authority of Aishah and also narrated it on the authority of Ata stating that the Prophet ﷺ said to Aishah (may Allah be pleased with her).
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1897. Commentary: Initially, Aisha radi Allahu anha had assumed the ihram for umrah, but due to the onset of menstruation, the Messenger of Allah sallallahu alayhi wa sallam instructed her to abandon her umrah and now make the intention for hajj and perform the rites of hajj. In this way, she became a qarin (one performing hajj and umrah together). Then, on the 10th of Dhul-Hijjah, the tawaf al-ifadah (ziyarah) and sa’i that she performed, the Noble Prophet sallallahu alayhi wa sallam deemed sufficient for both her umrah and hajj.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1897
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: It is established from this hadith that Aisha radi Allahu anha performed Hajj Qiran. That is why the Prophet sallallahu alayhi wa sallam said:
"Your circumambulation (tawaf) is sufficient for both your Hajj and your Umrah." From this, it is also established that for Qiran, a single circumambulation (tawaf) and a single sa'i are sufficient; there is no need for separate tawaf and sa'i for Hajj and Umrah. This is also the position of the majority (jumhur), as has already been mentioned.
"Your circumambulation (tawaf) is sufficient for both your Hajj and your Umrah." From this, it is also established that for Qiran, a single circumambulation (tawaf) and a single sa'i are sufficient; there is no need for separate tawaf and sa'i for Hajj and Umrah. This is also the position of the majority (jumhur), as has already been mentioned.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2933
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
It was at the place of Sarif that Aisha radi Allahu anha began menstruating, which ended at Arafat, and on the 10th of Dhu al-Hijjah she performed ritual bath (ghusl), then performed the Tawaf al-Ifadah, and after that performed the Sa’i between Safa and Marwah. The Prophet sallallahu alayhi wa sallam considered this tawaf and sa’i sufficient for both Hajj and Umrah.
It was at the place of Sarif that Aisha radi Allahu anha began menstruating, which ended at Arafat, and on the 10th of Dhu al-Hijjah she performed ritual bath (ghusl), then performed the Tawaf al-Ifadah, and after that performed the Sa’i between Safa and Marwah. The Prophet sallallahu alayhi wa sallam considered this tawaf and sa’i sufficient for both Hajj and Umrah.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2934
Shaykh Safi ur-Rahman Mubarakpuri
639 Benefits and Issues:
➊ It should be noted that Aisha radi Allahu anha had intended to perform the talbiyah for ‘umrah, but she began menstruating, so the Prophet sallallahu alayhi wa sallam said to her: “Leave the ‘umrah,” and instructed her to enter into the state of ihram for Hajj.
➋ In some narrations, it is mentioned that the Prophet sallallahu alayhi wa sallam said: «ارفضي عمرتك» «الرفض». The meaning is: to leave, that is, to disregard the acts and rituals of ‘umrah. It does not mean to exit from the ‘umrah and invalidate it. Invalidating Hajj and ‘umrah is not correct except in the case when, after completing the rites, one becomes lawful (halal) again. When she entered into the state of ihram for Hajj, she became a «قارنه».
➌ This hadith is evidence that for «قارن», a single tawaf and a single sa‘i suffice for both Hajj and ‘umrah.
➊ It should be noted that Aisha radi Allahu anha had intended to perform the talbiyah for ‘umrah, but she began menstruating, so the Prophet sallallahu alayhi wa sallam said to her: “Leave the ‘umrah,” and instructed her to enter into the state of ihram for Hajj.
➋ In some narrations, it is mentioned that the Prophet sallallahu alayhi wa sallam said: «ارفضي عمرتك» «الرفض». The meaning is: to leave, that is, to disregard the acts and rituals of ‘umrah. It does not mean to exit from the ‘umrah and invalidate it. Invalidating Hajj and ‘umrah is not correct except in the case when, after completing the rites, one becomes lawful (halal) again. When she entered into the state of ihram for Hajj, she became a «قارنه».
➌ This hadith is evidence that for «قارن», a single tawaf and a single sa‘i suffice for both Hajj and ‘umrah.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 639
