Bukhari

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has cited only this from the lengthy hadith to establish that the ihram for Hajj should be donned during the months of Hajj, because Hazrat Aisha radi Allahu anha said:
We set out with the Messenger of Allah sallallahu alayhi wa sallam during the months of Hajj, the nights of Hajj, and in the ihram of Hajj.
From this manner of expression, it is understood that, according to them, donning the ihram for Hajj during the months of Hajj was well-known.
It is not valid to don the ihram for Hajj before the months of Hajj.
This is also the position of Hazrat Ibn Umar, Ibn Abbas, Jabir bin Abdullah radi Allahu anhum, and other noble Companions and eminent Tabi‘in, that donning the ihram for Hajj during the months of Hajj is a condition for Hajj.
(Fath al-Bari: 3/534) (2)
Hazrat Aisha radi Allahu anha, instead of mentioning the occurrence of menstruation (hayd), out of etiquette, said:
I am no longer able to perform prayer.
This allusion became so well-accepted that even now, women use these very words at the time of menstruation.
(3)
In some copies of Bukhari, instead of "yadurruk," it is "yadheeruk."
Imam Bukhari rahimahullah said regarding "yadheeruk":
This word can be with either a ya or a waw.

Hadith Commentary:
➊
This hadith proves that in the ritual bath (ghusl) after menstruation (hayd), the hair must be untied, as has already been explained previously, that the concession of not untying the hair applies only to the ritual bath after major ritual impurity (janabah), because janabah occurs frequently, whereas the ritual bath after menstruation is performed only once a month.
In addition, women take full care regarding cleanliness and purification at the time of the ritual bath after menstruation.
As Shah Waliullah Muhaddith Dehlawi rahimahullah has mentioned in the explanation of the chapter headings (sharh tarajim abwab).
➋
At the time of departure from Madinah, the general belief among the people was that they would perform only Hajj, because in the pre-Islamic period of ignorance (jahiliyyah), these months (ashhur al-hajj) were considered specific for Hajj, and performing ‘umrah during these days was regarded as a most grievous sin.
Although the Messenger of Allah sallallahu alayhi wa sallam had, prior to this, performed ‘umrah three times in the month of Dhu al-Qa‘dah, thereby practically invalidating this belief, he had not combined Hajj with those ‘umrahs. Since this departure was for Hajj, he clarified this matter. In addition, he further stated that he had a necessity: he had a sacrificial animal (hady) with him, so he could not don the ihram for ‘umrah alone. Therefore, his situation should not be taken as a precedent; rather, every person should act according to his own discretion.
➌
Hisham radi Allahu anhu has negated all matters such as the sacrificial animal (hady), fasting, and charity, because such things are required only upon the commission of a voluntary act (ikhtiyari) of major ritual impurity (janabah).
No expiatory sacrifice (dam janabah) became obligatory upon ‘A’ishah radi Allahu anha, because the onset of menstruation was an involuntary excuse (uzr samadi).
She had no choice in this matter, whereas hady and similar acts are due to voluntary actions.
➍
Other rulings related to this hadith will be mentioned in the Book of Hajj, insha’Allah.

Hadith Commentary:
1.
Hafiz Ibn Hajar rahimahullah has specified the purpose of this chapter heading in the following words: whether a menstruating woman (ha’idhah) can enter into the state of ihram for Hajj or ‘Umrah or not? And in the heading, the word "kayfa" (how) does not refer to any specific manner, rather, the word "kayfa" is used in an interrogative sense to describe the current situation.
With this explanation, the objection of those people is answered who say that there is no correspondence between the hadith and the chapter heading, because the hadith does not mention any specific manner that would establish the heading.
(Fath al-Bari: 1/543)
2.
After this, Hafiz Ibn Hajar has established from this narration that a menstruating woman can enter into the state of ihram during her menstruation. However, from a linguistic perspective, the word (كَيْفَ) is used to ask about the state or condition, therefore the meaning of the heading is: in what state or manner should a menstruating woman enter into ihram? That is, should she perform a ritual bath (ghusl) and then enter into ihram, or should she enter into ihram without performing ghusl? The narration establishes that the menstruating woman should perform ghusl and then enter into ihram.
As is explicitly stated in one narration.
(Sahih Muslim, al-Hajj, Hadith: 2937 (1213))
In any case, uncovering the head and combing the hair are allusions to performing ghusl.
The need for this heading arises because performing ghusl during menstruation does not result in ritual purity (taharah), so what is the point of a menstruating woman performing ghusl? The narration shows that performing ghusl is not without benefit for the menstruating woman, because performing ghusl is a Sunnah of ihram—at the very least, that Sunnah will be fulfilled.
Therefore, a menstruating woman should not abandon this Sunnah during her menstruation.
From this, it is also understood that performing ghusl at the time of ihram is for cleanliness and hygiene, especially for the menstruating woman, not for ritual purity, because attaining purity is not possible before the cessation of menstrual blood. Therefore, the menstruating woman should perform a ghusl of cleanliness before entering into ihram.

Hadith Commentary:
Because the rites (arkan) of ‘umrah became incorporated into the Hajj.
There is no longer a need to perform them separately.
There is a difference of opinion among the Hanafis regarding this.
This hadith has already appeared in the Book of Hajj, but it is brought here solely because it mentions the Farewell Pilgrimage (Hajjat al-Wada‘).

Hadith Commentary:
This hadith mentions the Farewell Pilgrimage (Hajjat al-Wada‘), which is why Imam Bukhari rahimahullah has cited it at this point.

It should be noted that during this journey of Hajj, ‘A’ishah radi Allahu anha complained to the Messenger of Allah sallallahu alayhi wa sallam three times, the details of which are as follows:

➊ The first time was at the place of Sarif, when she began menstruating (hayd).
When the Messenger of Allah sallallahu alayhi wa sallam came to her, she was weeping.
He sallallahu alayhi wa sallam consoled her, saying that this matter is from Allah, which has been decreed for the daughters of Adam alayhis salam.
He instructed her not to perform the circumambulation (tawaf) of the House (Bayt Allah), but to continue performing the other rites of Hajj.

➋ The second time she complained was when he sallallahu alayhi wa sallam was heading towards Mina on the 8th of Dhu al-Hijjah, which is mentioned in this hadith. He sallallahu alayhi wa sallam said:
"Undo your hair and comb it."

➌ The third time she complained was when, on the 13th (of Dhu al-Hijjah), preparations were being made to depart for Madinah Tayyibah. She submitted that people are returning with the reward of both Hajj and ‘Umrah—two acts of worship—while she was only eligible for the reward of Hajj. So he sallallahu alayhi wa sallam sent her, along with ‘Abd al-Rahman ibn Abi Bakr radi Allahu anhu, to Tan‘im so that she could enter into the state of ihram for ‘Umrah from there and perform ‘Umrah.

(Sahih al-Bukhari, Book of Hajj, Hadith: 1561)

Chapter of Sahih Bukhari Hadith Number: 2952: «بَابُ الْخُرُوجِ آخِرَ الشَّهْرِ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has established a chapter in the heading regarding traveling at the end of the month, and the hadith he has presented contains these words:
«خرجنا مع رسول الله صلى الله عليه وسلم لخمس ليال بقين من ذي القعدة.»
“We set out with the Prophet sallallahu alayhi wa sallam when five days of Dhu al-Qa'dah remained.”
Here lies the relevance between the chapter heading and the hadith, because the Prophet sallallahu alayhi wa sallam intended to travel during the last five days of Dhu al-Qa'dah. In reality, Imam Bukhari rahimahullah is refuting those who consider traveling at the end of the month to be inauspicious. Such blameworthy customs existed among the people during the era of ignorance (Jahiliyyah), and Imam Bukhari rahimahullah is refuting them.
Hafiz Ibn Hajar rahimahullah says:
«أي ردا على من كره ذالك من طريق الطيرة، وقد نقل ابن بطال أن أهل الجاهلية كانو يتطيرون أوائل الشهور الأعمال، و يكرهون التصرف فى محاق القمر.» [فتح الباري، ج 6، ص: 141]
That is, Imam Bukhari rahimahullah is refuting those who consider traveling in the last days of the month to be inauspicious, and Ibn Battal rahimahullah has transmitted that the people of Jahiliyyah believed that if a person set out for travel at the end of the month, his lifespan would be shortened and his work would suffer loss.
Ibn al-Munir rahimahullah says:
«الرد على من يزعم من القائلين متأثير الكواكب أن الحركة آخر الشهر فى محاق القمر مذمومة» [المستواري، ص: 161]
Imam Bukhari rahimahullah’s intention here is to refute those who consider traveling at the end of the month to be blameworthy due to the movement and influence of the stars.
(Qultu) I think that Imam Bukhari rahimahullah has also refuted that narration which Imam Hassan al-Din al-Hindi (d. 975) has mentioned in his book «كنز العمال». «”اقترب“ آخر أربعا و فى الشهر يوم نحس و مستمر.» [كنز العمال، ج 2، ص: 11، رقم: 931]
That is, the last four days of the month are inauspicious. (Those who hold this belief) Imam Bukhari rahimahullah is refuting such people.
Answer to an Objection:
From the hadith of Sahih Bukhari, it is understood that the Prophet sallallahu alayhi wa sallam set out for travel when five days of Dhu al-Qa'dah remained. He left Madinah on the 25th and reached Makkah on the 4th of Dhu al-Hijjah.
Now, the apparent contradiction or objection that arises here is that if the Prophet sallallahu alayhi wa sallam set out for Hajj on a Saturday, then four days of Dhu al-Qa'dah would remain, because the first of Dhu al-Hijjah was on a Thursday and the day of standing at Arafah was a Friday. And if the journey began on Thursday, then six days of Dhu al-Qa'dah would remain. The journey could not have begun on a Friday at all; that is why in the narration of Sayyiduna Anas radi Allahu anhu, these words are found: «صلى الظهر بالمدينة أربعا» and it is evident that the Zuhr prayer is not performed on a Friday, so how can «لخمس بقين» be correct?
Hafiz Ibn Hajar rahimahullah, answering this objection, says:
«و أجيب بأن الخروج كان يوم السبت، و انما قالت عائشة: ”لخمس بقين“ بناء على العدد، لأن ذوالقعدة كان أوله الأربعا فاتفق أن جاء ناقصا . . .» [فتح الباري، ج 6، ص: 142]
That is, if the day of departure, Saturday, is also counted among the days of travel, then the meaning can be correct, even though it was already noon by the time of departure, but the preparations had already been completed beforehand. It is as if, when they completed their preparations, they counted the night of Saturday among the days of travel, so these became five days. In exactly the same way, Badr al-Din ibn Jama'ah rahimahullah has also reconciled this. See: [مناسبات تراجم البخاري، ص: 87-88]

Hadith Commentary:
Here too, the mention is of the blessed Hajj journey of the Prophet (sallallahu alayhi wa sallam), that he (sallallahu alayhi wa sallam) set out for it at the end of the month, and this occasion was similar.
Thus, for jihad as well, the leader (imam) should choose an appropriate time to begin the journey.
If it is possible to set out in the last days of the month, this is even better, as it will be in accordance with the Sunnah of the Prophet (sallallahu alayhi wa sallam).
In any case, this is at the discretion of the imam.
In the narration, the name of Imam Malik (rahimahullah) is mentioned, whose full name is Malik bin Anas bin Malik bin Amir al-Asja‘i.
His kunyah is Abu Abdullah. He is famous by the titles "Imam of the Abode of Hijrah" and "Commander of the Faithful in Hadith." His grandfather, Amir al-Asja‘i, was a companion (radi Allahu anhu) who participated in all the battles except Badr.
The Imam was born in 93 AH.
He is among the generation of the followers of the followers (taba‘ tabi‘in).
Although Medina was his birthplace and residence, he was not honored with seeing any companion.
But is it any lesser honor that he was the Imam of the Abode of Hijrah?
He was the teacher and mufti of the sacred sanctuary of the Prophet (sallallahu alayhi wa sallam). He acquired knowledge from many shuyukh, including Nafi‘, Rabi‘ah al-Ra’i, Imam Ja‘far al-Sadiq, and Abu Hazim, etc., whose number has been stated as nine hundred.
When Nafi‘ passed away, the Imam became his successor; at that time, he was seventeen years old.
The Imam’s place of residence was the house of Abdullah bin Mas‘ud (radi Allahu anhu), and his seat of assembly was the house of Umar (radi Allahu anhu).
The Imam’s teaching assembly was extremely well-arranged and adorned.
Everyone would sit with respect; the Imam would perform ritual bath (ghusl), apply perfume, wear fine clothes, and sit with great dignity and composure; even Caliph Harun al-Rashid would attend his lessons in person. The fame of the Imam resounded from the east to the west.
Shaykh Abdur Rahman bin Mahdi said that there is no one on the face of the earth more trustworthy with the hadith of the Prophet (sallallahu alayhi wa sallam) than Malik.
The Imam wrote one hundred thousand hadiths; his selection is the Muwatta (see Introduction to the Commentary on Muwatta).
The Imam was generous, devout, and ascetic.
He greatly assisted the people of knowledge; he used to give Imam Shafi‘i (rahimahullah) eleven thousand. The Imam had many horses in his stable, but he never rode a horse in Medina.
He used to say that he felt ashamed to trample with the hooves of animals the land that was honored by the blessed feet of the Messenger of Allah (sallallahu alayhi wa sallam).
The number of the Imam’s students is thirteen hundred, among whom are great imams, hadith scholars, and leaders.
Those who follow the Maliki school are in Arabia and North Africa.
Imam Malik has many writings, the most famous being the Muwatta.
There is also the Kitab al-Masa’il.
Before Caliph Abu al-Abbas al-Saffah, many scattered papers were read, about which the caliph said that this is the collection of seventy thousand issues of Imam Malik.
(Tazyeen al-Malik)
Any hadith whose chain of narration is "Malik from Nafi‘ from Ibn Umar" is called the "Golden Chain" (silsilat al-dhahab).
Ja‘far, the governor of Medina, ordered the Imam not to give the fatwa of (forced) divorce in the future; the Imam could not tolerate concealing the truth.
He did not comply with the order; Ja‘far became enraged and had seventy lashes administered.
The entire back became bloodied, and both arms were dislocated from the shoulders.
When the caliph came to Medina, he apologized to the Imam and said, "I was not aware of your punishment. I will punish Ja‘far."
The Imam said, "I have forgiven him." He passed away in 179 AH; Ibn Mubarak and Yahya al-Qattan were among his students.
The Imam would often recite his own poem, in which he took the meaning of a hadith:
"The best of affairs in religion is that which is according to the Sunnah, and the worst of affairs are the newly invented matters (bid‘ah)."

Hadith Commentary:
➊
Some ignorant people hold the belief that one should travel at the beginning of the month, and that traveling at the end of the month brings misfortune.
Imam Bukhari rahimahullah has refuted this incorrect belief by stating that the Messenger of Allah sallallahu alayhi wa sallam set out for the Hajj journey at the end of the month of Dhu al-Qa'dah.
If traveling at that time were inauspicious, why would he have done so?
Although this journey was related to Hajj, the journey for jihad can also be analogized to it.
➋
If, according to the situation, one has to set out for jihad at the end of the month, there is no harm in it.
In any case, this is subject to the discretion of the Imam and the leader of the army.
If the opportunity arises to travel in the last days of the month, it is even better, because it will be in accordance with the Sunnah.
And Allah knows best.

Hadith Commentary:
During the journey of Hajj, after reaching the miqat, the pilgrim has the choice to make the intention (niyyah) for any one of three types of ihram.
It is better to make the intention for Hajj Tamattu‘.
In this, the pilgrim, upon reaching Makkah Sharif, immediately performs ‘umrah, then exits the state of ihram, and on the 8th of Dhu al-Hijjah, once again enters ihram for Hajj and begins the journey to Mina.
In this ihram, all kinds of conveniences are available for the pilgrim.
Hajj Qiran is that in which both ‘umrah and Hajj are performed with a single ihram, and making the intention for only Hajj is called Ifrad, and such individuals are called mufrid.
‘Abdullah ibn Yusuf al-Tanisi narrated to us, he said: Imam Malik informed us, and then narrated this same hadith.
In it, it is mentioned that we set out with the Messenger of Allah (sallallahu alayhi wa sallam) for the Farewell Hajj (Hajjat al-Wada‘).
Isma‘il ibn Abi Uways narrated to us, Imam Malik narrated to us, in the same manner as previously mentioned.

Hadith Commentary:
There are three types of Hajj:
Hajj Tamattu', Hajj Qiran, and Hajj Ifrad.
The pilgrim has the choice to intend whichever type of Hajj he wishes, but among them, Hajj Tamattu' is superior.
In this, the pilgrim, upon reaching Makkah al-Mukarramah, performs 'Umrah and then exits the state of ihram, and then on the 8th of Dhu al-Hijjah, he enters into ihram for Hajj and begins the journey to Mina.
In this ihram, every kind of ease is available for the pilgrim.
Hajj Qiran is that in which both 'Umrah and Hajj are performed with a single ihram.
Intending only Hajj is called Hajj Ifrad.
Since this hadith mentions the Farewell Hajj (Hajjat al-Wada'), Imam Bukhari rahimahullah has narrated it.

Hadith Commentary:
Hafiz (rahimahullah) said: There is an error in this narration; the correct version is that the people set out, then the Prophet (sallallahu alayhi wa sallam) performed the circumambulation (tawaf) of the House of Allah (Baytullah). This is how it is in the narrations of Imam Muslim and Abu Dawud.

Hadith Commentary:
(1)
In this narration from Aisha (radi Allahu anha), it is not explicitly stated that she did not perform the Farewell Circumambulation (tawaf al-wada‘) after the circumambulation of ‘umrah. Most likely, for this reason, Imam Bukhari (rahimahullah) did not adopt a definitive stance in the chapter heading but rather limited himself to inquiry.
(2)
Ibn Battal said:
There is consensus that if a person performing ‘umrah does circumambulation (tawaf) and then departs for his hometown, that same circumambulation suffices for the Farewell Circumambulation (tawaf al-wada‘), just as the Mother of the Believers (radi Allahu anha) did. There is no need for him to perform another circumambulation.
(Fath al-Bari: 3/772)
(3)
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) ordered his noble companions (radi Allahu anhum) at the place of Sarif to annul their state of consecration (ihram) and convert it to ‘umrah, and this location is outside of Makkah al-Mukarramah. However, in other narrations, it is explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) gave the command to annul the ihram of Hajj and assume the ihram of ‘umrah after entering Makkah al-Mukarramah. The reconciliation is that it is possible the Prophet (sallallahu alayhi wa sallam) gave this command on multiple occasions.
(Fath al-Bari: 3/772)

Hadith Footnote: Explanation:
On this occasion, the Noble Prophet (sallallahu alayhi wa sallam) instructed Aisha (radi Allahu anha) to leave the ‘umrah.
From here, the chapter heading is derived: that for a menstruating woman, only the ihram for Hajj is permissible; she should not perform the two units (rak‘ah) of prayer for ihram.
She should simply proclaim the talbiyah and make the intention for Hajj.
It is clear from this narration that Aisha (radi Allahu anha) left the ‘umrah and donned the ihram for Hajj Mufrad (single Hajj).
This is the position of the Hanafis, and the Shafi‘is say that the meaning is that she should leave the ‘umrah for the time being.
She should begin to perform the rites of Hajj, so Aisha (radi Allahu anha) performed qiran (combining Hajj and ‘umrah), and there is no objection to uncovering the head and combing the hair while in the state of ihram,
as long as no hair falls out; however, this interpretation is contrary to the apparent meaning.
(Wahidi)
And from the words “as for those who combine Hajj and ‘umrah” it is understood that for the qarin (one performing qiran), a single tawaf and a single sa‘i are sufficient, and the acts of ‘umrah are included within the rites of Hajj.
This is the position of Imam Shafi‘i, Imam Malik, Imam Ahmad, and the majority of scholars.
There is no strong evidence to the contrary.

Hadith Commentary:
(1)
‘A’ishah radi Allahu anha experienced menstruation at Sarif on Saturday, the 3rd of Dhu al-Hijjah, and she became pure from menstruation on Saturday, the 10th of Dhu al-Hijjah. On this occasion, the Messenger of Allah sallallahu alayhi wa sallam instructed ‘A’ishah radi Allahu anha to leave off performing ‘umrah. From this, it is understood that a menstruating woman should only enter into the state of ihram for Hajj; she should recite the talbiyah with the intention of Hajj.

(2)
Some individuals say that she should actually leave off the ‘umrah and begin the rites of Hajj, and during this period, opening the hair and combing it will not terminate the ihram. However, this position is contrary to the apparent meaning of the hadith, because ‘A’ishah radi Allahu anha performed ‘umrah again after completing Hajj. Similarly, those who have made the intention of Hajj Qiran, one tawaf and one sa‘i are sufficient for them, because the acts of ‘umrah are included within the Hajj. This is the position of the majority of scholars, as we will explain further ahead. And Allah knows best.

Hadith Commentary:
Taneem is a well-known place which is three miles away from Makkah.
The Prophet (sallallahu alayhi wa sallam) sent Aisha (radi Allahu anha) there, for her satisfaction, and instructed her to assume the ihram for ‘umrah from there.
At the end of the hadith, it is mentioned that those people who had assumed a single ihram for both Hajj and ‘umrah (i.e., were performing qiran),
they also performed only one tawaf and one sa‘i.
This is the view of the majority of scholars and the Ahl al-Hadith: that for the qarin (one performing qiran), a single tawaf and a single sa‘i suffice for both Hajj and ‘umrah.
Imam Abu Hanifah (rahimahullah), however, has considered two tawafs and two sa‘is obligatory,
but all the narrations he has used as evidence are weak (Wahidi).

Hadith Commentary:
Imam Bukhari rahimahullah has established the chapter with the words "Tawaf of the Qarin" (one performing Hajj Qiran). In this, he has not made a decisive and certain ruling as to whether the Qarin should perform two tawafs and two sa‘ys or if one tawaf and one sa‘y are sufficient. However, from the ahadith he has selected in this regard, it is evident that Imam Bukhari rahimahullah considers one tawaf and one sa‘y sufficient for the Qarin. Thus, at the end of this hadith, it is explicitly stated that those who had combined the ihram for both Hajj and ‘Umrah performed only one tawaf.

In this regard, a narration from Ali radi Allahu anhu is presented, that when he combined Hajj and ‘Umrah, he performed two tawafs and two sa‘ys, and then said that he saw the Messenger of Allah sallallahu alayhi wa sallam do likewise. However, all the chains of this narration are weak and not valid as proof.

Similarly, a hadith narrated from Abdullah ibn Mas‘ud radi Allahu anhu is presented, but its chain is not authentic. Also, in the narration from Ibn ‘Umar radi Allahu anhu, the narrator Hasan ibn ‘Ammarah is abandoned (matruk).

(Fath al-Bari: 3/625)

It is narrated from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam and his noble Companions radi Allahu anhum performed only one tawaf (sa‘y) between Safa and Marwah.

(Musnad Ahmad: 3/317)

From this narration, it is also understood that for the Qarin, one tawaf and one sa‘y for both Hajj and ‘Umrah are sufficient.

In Musnad Imam Ahmad, it is narrated from ‘A’ishah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam said to her:

"You will be sufficed with one tawaf for both Hajj and ‘Umrah."

(Musnad Ahmad: 6/124)

Hadith Commentary:
(1)
Some people believe that in the month of Dhu al-Hijjah, if someone enters into the state of ihram for ‘umrah after performing Hajj, then he must offer a sacrifice. Imam al-Bukhari rahimahullah has refuted this view, because ‘A’ishah radi Allahu anha performed ‘umrah after Hajj and after the days of Tashriq had passed, and in this ‘umrah nothing became obligatory, because she was not a mutamatti‘. A mutamatti‘ is the person who performs ‘umrah during the days of Hajj and performs tawaf before the standing at ‘Arafah; for him, the sacrifice of tamattu‘ becomes obligatory. And the person who performs ‘umrah after completing the rites of Hajj, nothing such as a sacrificial animal, charity, or fasting becomes obligatory upon him. (ʿUmdat al-Qari: 7/422)

(2)
Imam Ibn Khuzaymah rahimahullah, while explaining the meaning of this hadith, writes: By omitting the first ‘umrah and incorporating it into the Hajj, nothing becomes obligatory, nor does anything become obligatory by performing ‘umrah from the place of Tan‘im. Hafiz Ibn Hajar rahimahullah has considered this interpretation to be sound. (Fath al-Bari: 3/770)

Hadith Commentary:
(1)
On the night of the thirteenth of Dhu al-Hijjah, after completing Hajj, the Messenger of Allah (sallallahu alayhi wa sallam) set out towards Madinah Tayyibah.
Since your encampment was in the valley of Muhassab, that night is called Laylat al-Hasbah or Laylat al-Muhassab.
On this night, some of the esteemed Imams have considered the performance of ‘umrah to be disliked (makruh).
Imam al-Bukhari (rahimahullah) has established that performing ‘umrah on this night or at other times is permissible, because Hajj has been completed, and therefore placing a restriction on performing ‘umrah is baseless.

(2)
Ibn Battal (rahimahullah) states:
The juristic issue under this heading is that when a pilgrim completes the rites of Hajj, he may perform ‘umrah immediately after the days of Tashriq have ended, as is evident from the hadith of ‘A’ishah (radi Allahu anha).
(Fath al-Bari: 3/764)
However, there is a difference of opinion regarding performing ‘umrah during the days of Tashriq.
According to some scholars, performing ‘umrah during these days is not valid, because the rites of Hajj have not yet been completed, and also because the Messenger of Allah (sallallahu alayhi wa sallam) had promised ‘A’ishah (radi Allahu anha) the performance of ‘umrah.
If it had been permissible to perform ‘umrah during the days of Tashriq, he would have instructed her to do so during those days, but this did not happen; rather, he commanded her to perform ‘umrah immediately after the days of Hajj.
(‘Umdat al-Qari: 7/416)
And Allah knows best.

(3)
According to us as well, it is not permissible for a pilgrim to perform ‘umrah on the Day of ‘Arafah, the Day of Sacrifice (Yawm al-Nahr), and during the days of Tashriq, because doing so would affect the performance of the rites of Hajj.
And Allah knows best.

Hadith Commentary:
(1)
From this hadith, it is understood that the meat of the sacrifice (qurbani) can be consumed by oneself; it is not necessary to give all of it in charity.

(2)
How much of the sacrificial meat should be used by oneself and how much should be given in charity? No specific quantity has been stated regarding this matter.

It is preferable to divide it into three parts:
One part should be used by oneself, one part should be given as a gift to friends and acquaintances, and one part should be given in charity and alms. Accordingly, Abdullah ibn Mas'ud (radi Allahu anhu) used to instruct Alqamah to divide the sacrifice into three parts:
One third should be given in charity and alms, one part should be kept for personal use, and one third should be sent to friends as a gift.
('Umdat al-Qari: 33/7)

An indication of this type is also found in a verse of the Qur'an.
()

Hadith Commentary:
Here, an objection has been raised that the chapter heading mentions the slaughter (dhabh) of a cow, whereas the hadith uses the word "nahr" (sacrifice by piercing the throat), so the hadith does not correspond to the chapter heading.
The answer to this is that in the hadith, "nahr" is intended to mean "slaughter" (dhabh). Indeed, in another chain of this hadith, which will be mentioned ahead, the word "dhabh" is used. Sacrificing a cow by nahr is also permissible, but the scholars have considered slaughtering (dhabh) to be better. And in the Noble Qur’an as well, the verse ﴿أَن تَذْبَحُوا بَقَرَةً﴾ (al-Baqarah: 67) is mentioned.
(Wahidi)
Hafiz Ibn Hajar has transmitted multiple narrations from which it is established that the Messenger of Allah (sallallahu alayhi wa sallam) offered the sacrifice of a cow on behalf of all his noble wives during the Farewell Pilgrimage (Hajjat al-Wada‘). Seven people can share in a cow, as is well established. On the occasion of Hajj, any Muslim can do this, but on Eid al-Adha, due to the local law (Indian law) here, it is better to offer the sacrifice of only a goat or sheep, and not a cow, as sacrificing a cow here poses many risks of harm. The Qur’anic principle is: ﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا﴾. Hafiz Ibn Hajar rahimahullah says:
"As for the use of the term 'slaughter' (dhabh) while the hadith of the chapter uses the word 'nahr', this is an indication of what has come in some of its chains with the word 'dhabh', and after seven chapters, the narration will come from the route of Sulayman ibn Bilal from Yahya ibn Sa‘id. Sacrificing a cow by nahr is permissible according to the scholars, except that slaughtering (dhabh) is preferable to them due to the statement of Allah Most High: 'Indeed, Allah commands you to slaughter a cow.' Al-Hasan ibn Salih differed and considered nahr preferable. As for his statement 'without their permission', it is taken from the question of Aisha (radi Allahu anha) about the meat when it was brought to her. If the slaughter had been done with her knowledge, she would not have needed to ask. However, this does not eliminate the possibility, so it is possible that she already knew about it, as permission may have been sought from them beforehand. But when the meat was brought to her, it was possible in her mind that this was the meat for which permission had been sought, or it could have been something else, so she inquired about it for that reason."
(Fath)
That is, expressing the word "nahr" in the hadith of the chapter as "slaughter" (dhabh) is an indication towards some chains of the hadith in which, instead of "nahr", the word "dhabh" is used, as that hadith will soon be mentioned.
Sacrificing a cow by nahr is also permissible according to the scholars, but slaughtering (dhabh) is preferable, because according to the Qur’anic verse, "Indeed, Allah commands you to slaughter a cow," the word "slaughter" (dhabh) is used for the cow. Al-Hasan ibn Salih considered nahr preferable. The phrase in the chapter "without their permission" is taken from the inquiry of Aisha (radi Allahu anha), that when the meat came, she asked what kind of meat it was. If it had been slaughtered with her knowledge, there would have been no need to ask. However, this explanation does not eliminate the possibility, so it is possible that Aisha (radi Allahu anha) already knew about it, as the sacrifice was likely done on their behalf after seeking their permission.
At that time, Aisha (radi Allahu anha) thought that this might be the meat from the sacrifice for which permission had been given, or it could be something else, so she inquired. This explanation also removes the objection that if sacrifice is not permissible without the permission of those on whose behalf it is done, then how could the sacrifice on behalf of the wives of the Prophet (sallallahu alayhi wa sallam) be valid?
Thus, it was done with their permission, but when the meat arrived, she inquired for confirmation.

Hadith Commentary:
(1)
The basis of Imam Bukhari rahimahullah’s argument is that when cow meat was brought to Aisha radi Allahu anha, she inquired about it. If she had already given permission, there would have been no need to ask; however, it could be said that the Messenger of Allah sallallahu alayhi wa sallam had previously taken permission from the noble wives, but when the meat was presented, she asked whether this was the same meat for which they had given permission or some other meat. However, this interpretation goes against Imam Bukhari’s objective, and the context of the hadith does not support it.

(2)
From this hadith, it is understood that if a person performs a good deed on behalf of another without his permission or knowledge, the reward reaches him. Also, this proves the permissibility of partnership in the sacrifice of a cow and similar animals.

(3)
Based on this hadith, according to some scholars, it is also permissible to slaughter (nahr) a cow, but performing dhabh (slaughtering by cutting the throat) is preferable. Allah the Exalted says:
﴿إِنَّ اللَّـهَ يَأْمُرُكُمْ أَن تَذْبَحُوا بَقَرَةً﴾ “Indeed, Allah commands you to slaughter a cow.” (, and Fath al-Bari: 3/695)

Hadith Commentary:
(1)
From this narration as well, the evidence for all three types of Hajj—Ifraad, Qiraan, and Tamattu’—is established.
(2)
It should be noted that in the era of ignorance (Jahiliyyah), according to the belief of the Arabs, performing ‘Umrah during the months of Hajj was considered the worst sin in the world. Thus, most of the noble Companions (radi Allahu anhum) assumed only the ihram for Hajj. However, the Messenger of Allah (sallallahu alayhi wa sallam), refuting this corrupt belief, said:
This belief is not in accordance with Islam; therefore, whoever among you wishes may assume the ihram for ‘Umrah, and whoever wishes may assume the ihram for Hajj.
In light of this Prophetic guidance, the noble Companions (radi Allahu anhum) assumed the ihram for ‘Umrah, Hajj, or both, according to their ability, as is mentioned in this hadith.
In any case, all three types of ihram are mentioned in this hadith.
The purpose of Imam Bukhari (rahimahullah) is also to establish this very point.
And Allah knows best.

Hadith Commentary: Benefits and Issues:

➊
From both of these hadiths, it is established that jinn are an independent creation, separate from humans, just as the existence of jinn is also proven from the Noble Qur’an (). Since jinn remain hidden and concealed from the sight of ordinary people, they have been given this name.

➋
Ordinary people cannot see jinn, nor can they generally be seen, but sometimes it is possible to see them, just as the Prophet (sallallahu alayhi wa sallam) saw a jinn, strangled it, pushed it away, and intended to tie it up.

➌
Jinn were included in the army of Prophet Sulayman (alayhis salam), and they used to perform great, difficult, and strenuous tasks for him. If the Prophet (sallallahu alayhi wa sallam) had captured the jinn and tied it to a pillar, it could have caused confusion that the Prophet (sallallahu alayhi wa sallam) also had authority and power over the jinn. Therefore, the Prophet (sallallahu alayhi wa sallam) did not carry out his intention.

➍
If someone is troubled by a jinn, he may curse them, and even during prayer, seeking refuge (ta‘awwudh) in Allah is permissible. The best way to remain safe from the attacks of jinn is to seek refuge with Allah, the Exalted.

Commentary:
"1. There are three types of Hajj:
Ifrad,
Qiran, and
Tamattu.
Hajj Ifrad is when one enters into the state of ihram during the months of Hajj with the intention of performing only Hajj.
Hajj Qiran is when one makes the intention for both Hajj and Umrah together,
and brings the sacrificial animal along.
Whereas Hajj Tamattu is when, during the months of Hajj, one enters into ihram from the miqat with the intention of only Umrah, then after performing Umrah in Makkah, exits the state of ihram, and then on the eighth (of Dhul-Hijjah), enters into ihram anew from Makkah itself.
Now, as for which type of Hajj the Prophet (sallallahu alayhi wa sallam) performed, the correct view is that he performed Qiran.
For details, see the commentary on hadith number 822.
Note:

(The Hajj of the Noble Prophet (sallallahu alayhi wa sallam)
was Hajj Qiran,
therefore, despite the authenticity of the chain, the text is shaadh [anomalous].)"

1784. Commentary: In reality, during the era of ignorance (Jahiliyyah), people considered performing ‘umrah along with Hajj or in the months of Hajj to be a sinful act. Therefore, this emphatic command was given in order to change that old practice.

1782. Commentary:
➊ Whoever has donned the ihram for Hajj and does not have a sacrificial animal with him, it is permissible for him to convert his ihram into that of ‘Umrah.
➋ Whoever wishes to perform ‘Umrah while being in Makkah, it is obligatory for him to go to the nearest miqat, don the ihram from there, and then return. In the case of Sayyidah Aishah (radi Allahu anha), she was afflicted by a natural condition due to which her ‘Umrah was left incomplete, and she was distressed about this. To remedy this, she was made to don the ihram from Tan‘im, and thus her ‘Umrah was completed. This special concession was only for Sayyidah Aishah (radi Allahu anha), from which those women can benefit who, like her, become menstruating while there. However, ordinary people who wish to perform an additional ‘Umrah cannot go to Tan‘im (Masjid Aishah), don the ihram from there, and perform ‘Umrah (as most people commonly do). However, if they don the ihram from Dhu’l-Hulayfah, Qarn al-Manazil, or any of the miqat, and then come, it will be correct for them to perform another ‘Umrah.

1781. Commentary: It is permissible for «قارن » to suffice with the sa’i performed along with the arrival circumambulation (tawaf al-qudum), and not perform the sa’i after the circumambulation of the tenth (tawaf al-ziyarah/ifada). As for «تمتع », he is obligated to perform two circumambulations (tawaf) and two sa’i: once for ‘umrah and once for hajj.

1778. Commentary:
➊ The state of menstruation occurred to Aisha (radi Allahu anha) in the valley of Sarif near Makkah.
➋ In such a situation, a woman should change her intention from Umrah to Hajj.

1777. Commentary:
➊ There are three prescribed ways of donning the ihram and making intention for Hajj: One is that a person, while donning the ihram, intends solely and exclusively for Hajj. In this case, the person remains in the state of ihram until the rites of Hajj are completed. This is called Hajj Ifrad (with a kasrah under the hamzah), meaning solitary Hajj. The second way is to make a combined intention for both Hajj and Umrah. In this case, the pilgrim first performs Umrah, then remains in the state of ihram until the rites of Hajj are completed. This is called Hajj Qiran (with a kasrah under the qaf), meaning performing Hajj and Umrah together. The third way is that the pilgrim dons the ihram with the intention of Umrah first. Upon reaching Makkah, after completing the rites of Umrah, he becomes halal (exits the state of ihram), and then on the 8th of Dhul-Hijjah, he dons ihram again for Hajj and completes the rites of Hajj. This type is called Hajj Tamattu', meaning that in a single journey, the benefit of both Hajj and Umrah is obtained. The most virtuous is Hajj Tamattu'. If one takes the sacrificial animal along, then it will be Qiran. And Hajj Ifrad is also permissible in every way (with or without a sacrificial animal). The Hajj of the Messenger of Allah (sallallahu alayhi wa sallam) was Qiran, while among the Companions (radi Allahu anhum) there were those who performed Ifrad and those who performed Tamattu'.

➋ The narrations of this meaning mention the initial action of the Prophet (sallallahu alayhi wa sallam). The intention of Qiran was made by him later. Some hadith scholars say that he was Qarin from the very beginning. However, since «قارن » is permitted to say «لبیک بحجة» at one time, «لبیک تعمرۃ » at another, and «لبیک بحجة و عمرة » at another, therefore the noble Companions (radi Allahu anhum) reported what they heard from the tongue of the Prophet (sallallahu alayhi wa sallam). There is nothing contradictory in this. (Mirqat al-Mafatih – Commentary on Hadith: 2569)

(1) "She entered into the state of ihram for ‘umrah"—the details of this have already been mentioned in the previous hadith.

(2) "Uncover your head..."—these words apparently indicate that ‘A’ishah (radi Allahu anha) abandoned the ihram of ‘umrah and entered into the ihram of Hajj only, and that she performed only Hajj, as is the opinion of the Hanafis. However, the correct view is that ‘A’ishah (radi Allahu anha) performed both Hajj and ‘umrah, as detailed in the previous narration. "Abandon the ‘umrah" means to leave the acts and rites of ‘umrah and to enter into the ihram of Hajj, because the acts of ‘umrah have become subsumed within the acts of Hajj. And the statement of the Prophet (sallallahu alayhi wa sallam): "You have become lawful from both your Hajj and your ‘umrah" is clear evidence that ‘A’ishah (radi Allahu anha) completed both Hajj and ‘umrah, and that the ‘umrah from Tan‘im was only for the satisfaction of ‘A’ishah’s (radi Allahu anha) heart. And Allah knows best.

(3) "Unbind your hair and comb it"—Is it permissible to comb the hair while in ihram or not? There is a difference of opinion regarding this. The Hanafis say it is impermissible. Some have permitted it in case of necessity, while the majority of scholars consider it absolutely permissible. The preferred view is that of the majority of scholars, because there is no evidence prohibiting combing, therefore the deduction of the Hanafis from these words that the ‘umrah was terminated is not correct. And Allah knows best.

(4) "She performed only one tawaf"—The apparent wording suggests that she did not perform tawaf after returning from Mina, whereas this is contrary to reality. This tawaf is obligatory. The details have already been mentioned previously. (See Hadith: 2747, Benefit: 3)

There are three forms of ihram: ➊ Ihram for only Hajj ➋ Ihram for only Umrah ➌ Ihram for both Umrah and Hajj simultaneously. The first form is called ifrad, the second (if Hajj is performed later with a separate ihram) is called tamattu‘, and the third form is called qiran. (And if in the second form only Umrah is performed and Hajj is not performed later, then this too is ifrad, but it is ifrad with Umrah.) There is consensus regarding the Messenger of Allah (sallallahu alayhi wa sallam) that after the obligation of Hajj, he performed only one Hajj. However, there is a difference of opinion as to whether he performed only Hajj or combined both Hajj and Umrah. The correct view is that he combined both Hajj and Umrah, as is understood from many ahadith, but in the mentioned narration it is stated that he performed only Hajj or donned the ihram for only Hajj. The reconciliation is as follows: In the beginning, the Prophet (sallallahu alayhi wa sallam) donned the ihram for only Hajj; later, when the command for Umrah was revealed, he included Umrah in his ihram for Hajj. However, since he had sacrificial animals with him, he did not become halal (exit the state of ihram) after Umrah, but only after Hajj. Therefore, it was not apparent that he had performed Umrah. Those who heard him recite the talbiyah at the last moment realized that he was reciting the talbiyah for both Hajj and Umrah. Those who heard him recite the talbiyah only at the beginning said that he performed only Hajj.

Urdu footnote:
The detailed explanation has already been given earlier that a person performing sacrifice (qurbani) cannot become lawful (halal) before slaughtering the sacrificial animal. Whoever does not possess an animal will become lawful according to his state of ihram. If it is the ihram of Hajj, he will become lawful after performing Hajj. According to some scholars, the Prophet’s (sallallahu alayhi wa sallam) command to such Companions (radi Allahu anhum) to become lawful after performing ‘umrah was specific to that year, so that the practical refutation of considering ‘umrah impermissible during the days of Hajj could be established. However, this view is not correct; rather, this ruling is for all times, as is clearly evident from the related ahadith.

(1) The detailed discussion regarding the ihram of the Companions during the Farewell Pilgrimage (Hajjat al-Wada‘) and their subsequent circumstances has already been covered in the relevant chapters. Please refer to those sections. There is some brevity in this narration. To understand it, one should consult the other previous well-known narrations.

(2) “He should complete the Hajj.” This applies when he has brought the sacrificial animal with him. Among the noble Companions (radi Allahu anhum), those who did not have the sacrificial animal with them were instructed by the Prophet (sallallahu alayhi wa sallam) to perform ‘umrah and come out of the state of ihram, even if their ihram was originally for Hajj. In any case, there is consensus that if one has the sacrificial animal with him, he cannot come out of ihram before the animal is slaughtered.

(1) The Messenger of Allah sallallahu alayhi wa sallam departed from Madinah on a Saturday when five days of the month of Dhu al-Qa'dah remained, and he performed the standing at 'Arafah on a Friday. There are various narrations regarding the dates, but this opinion is closer to correctness. And Allah knows best.

(2) "They intended Hajj." Most of the Companions had this intention, but some Companions—even Lady Aisha radi Allahu anha herself—had donned the ihram for 'umrah.

(3) "Terminate your ihram." That is, after performing 'umrah, become lawful (halal), even if the ihram was originally for Hajj. There is a difference of opinion regarding whether it is still permissible to change the ihram of Hajj into the ihram of 'umrah. Apparently, it is still permissible, as is derived from the aforementioned hadith. Further support for this position is found in the fact that, on this occasion, some of the noble Companions radi Allahu anhum inquired whether this was specific to that year or if this permission was for all time. The Messenger of Allah sallallahu alayhi wa sallam, in response, declared it permissible until the Day of Resurrection, saying: [دَخَلَتِ الْعُمْرَةُ فِی الْحَجِ ّ اِلَی یَوْمِ الْقِیَامَةِ، لَا بَلْ لِأَبَدٍ اَبَدٍ، لَابَلْ لِأَبَدٍ اَبَدٍ] "Until the Day of Resurrection, 'umrah has been incorporated into Hajj—not just for this year, but forever; rather, this permission is for all time." For further details, see: (Hajjat al-Nabi by al-Albani, p. 15). However, the majority of the scholars are not of the view that it is permissible now. According to them, this ruling was only for that year because the permission to perform 'umrah during the days of Hajj had just been granted. Previously, people considered performing 'umrah during the days of Hajj to be sinful, so for clarification, the Prophet sallallahu alayhi wa sallam gave this ruling. But in light of the explicit hadith, this explanation is questionable.

(4) "When you have performed the circumambulation (tawaf) of the House." That is, complete the 'umrah. After tawaf, the sa'i should also be performed. This issue is agreed upon.

In the beginning, it was indeed the case that there was a choice in the state of ihram for Hajj and Umrah. Later, based on revelation, the Prophet (sallallahu alayhi wa sallam) made Umrah obligatory, such that those who had assumed ihram only for Hajj—if they did not have a sacrificial animal with them—should change their ihram for Hajj to that of Umrah, perform Umrah, and then become lawful (i.e., exit the state of ihram). As for those who had sacrificial animals with them, they should combine Umrah with Hajj, but after performing Umrah, they should not become lawful (i.e., should not exit the state of ihram).

This refers to the majority; otherwise, the ihram of some Companions was for ‘umrah from the very beginning, as is mentioned in narration 2718. Also, this pertains to the initial stage; later, when the command for ‘umrah was given, the situation changed. The explanation has already been mentioned above.

Benefits and Issues:

➊
Taneem is a location that is closest to Makkah.
Nowadays, it is called Masjid Aisha.

➋
The Prophet sallallahu alayhi wa sallam, after completing the stoning of the Jamarat on the 13th of Dhul-Hijjah, departed from Mina and stayed in the valley of Abtah, that is, the Khayf of Banu Kinana.
This is also called the fertile valley (Wadi Khasb).
The Messenger of Allah sallallahu alayhi wa sallam performed the prayers of Dhuhr, Asr, Maghrib, and Isha at this place on that day.
And after resting a little after Isha, he proceeded to Makkah Mukarramah and performed the Farewell Tawaf (Tawaf al-Wada). (Al-Raheeq al-Makhtum, p. 620)

➌
Aisha radi Allahu anha had assumed the ihram for ‘umrah, but due to the excuse of menstruation (hayd), she had to assume the ihram for Hajj without performing ‘umrah.
In such a situation, both Hajj and ‘umrah are considered performed even without carrying out the acts of ‘umrah.

➍
Aisha radi Allahu anha wished to perform a proper ‘umrah as well, so the Messenger of Allah sallallahu alayhi wa sallam sent her with her brother for ‘umrah.
This was an expression of the Prophet’s excellent treatment towards his noble wife.

➎
Taneem or Masjid Aisha is not a miqat (designated station for assuming ihram).
The Messenger of Allah sallallahu alayhi wa sallam only permitted Aisha radi Allahu anha to assume ihram from there and perform ‘umrah in order to console her.
At most, this establishes permission for women in a similar (menstruating) situation to perform ‘umrah from there, not for every person to assume ihram from there repeatedly and perform ‘umrah, as many people do and call it the “small ‘umrah.”
This custom or reasoning is baseless.

➏
Performing ‘umrah after Hajj does not make it Hajj tamattu‘; rather, Hajj tamattu‘ is when ‘umrah is performed before Hajj.
A sacrifice was offered due to the first ‘umrah, but no sacrifice was offered for this second ‘umrah.
Nor was its alternative, fidyah (compensation) in the form of fasting, given.

Benefits and Issues:
(1)
The first of these three forms of Hajj is called Hajj Qiran, the second is called Hajj Ifrad, and the third is called Hajj Tamattu.

(2)
Whichever method of Hajj is performed according to the circumstances, it is valid.

Benefits and Issues:
(1)
There are three types of Hajj, and whichever method is used to perform Hajj, it is valid.

(a) Hajj Ifrad:
In this, the pilgrim enters the state of ihram with the intention of Hajj. Upon reaching Makkah, the circumambulation (tawaf) performed is called Tawaf al-Qudum. Then, without exiting the state of ihram, the pilgrim remains in Makkah. On the Day of Tarwiyah (8th of Dhul-Hijjah), he proceeds towards Mina in the same state of ihram. There, from Zuhr until the next day (9th of Dhul-Hijjah) at Fajr, five prayers are performed. After sunrise, he proceeds towards Arafat. There, at the time of Zuhr, Zuhr and Asr prayers are combined and shortened, and then he remains engaged in the remembrance of Allah, supplication, and entreaty until sunset. This standing (wuquf) in Arafat is the most important pillar of Hajj. After sunset, he proceeds towards Muzdalifah. Upon arrival, Maghrib and Isha prayers are combined and shortened. The night is spent in Muzdalifah, and in the morning (on the 10th of Dhul-Hijjah), after performing Fajr prayer, he remains there. When there is sufficient light, before sunrise, he proceeds towards Mina. Upon reaching Mina, after sunrise, he throws seven pebbles at the largest Jamrah, offers the sacrifice, shaves or trims his hair, and exits the state of ihram. On the same day, before sunset, he performs the circumambulation of the Ka'bah and returns to spend the night in Mina. On the 11th, 12th, and 13th of Dhul-Hijjah, he stays in Mina. On each of these three days, after midday, he throws seven pebbles at each of the three Jamrat. If someone wishes to return after throwing the pebbles on the 11th and 12th, he may do so. In Hajj Ifrad, offering a sacrifice is not obligatory but is a means of reward.

(b)
The method of Hajj Qiran is that the pilgrim enters the state of ihram for both Hajj and Umrah from the miqat. Upon reaching Makkah, he performs tawaf and sa'i. This counts as Umrah, but after this, he does not shave or trim his hair nor exit the state of ihram; rather, he remains in ihram. In this way, on the 8th of Dhul-Hijjah, he proceeds towards Mina and performs all the acts mentioned in Hajj Ifrad. Those performing Hajj Qiran bring their sacrificial animals with them from the miqat or from their homeland.

(c)
The method of Hajj Tamattu' is that the pilgrim enters the state of ihram for only Umrah from the miqat. Upon reaching Makkah, he performs tawaf and sa'i, shaves or trims his hair, and exits the state of ihram. Then, on the 8th of Dhul-Hijjah, he enters the state of ihram for Hajj from Makkah itself and performs all the rites of Hajj. On the 10th of Dhul-Hijjah, he offers the sacrifice. Whoever does not have the means to offer a sacrifice should fast for ten days, of which three must be observed during the days of Hajj.

(2)
When departing from Madinah Munawwarah, the intention of the Messenger of Allah (sallallahu alayhi wa sallam) was to perform Hajj Mufrad (Ifrad). Later, the Messenger of Allah (sallallahu alayhi wa sallam) changed his intention. This is the meaning of the statement of Umm al-Mu'minin (radi Allahu anha).

Benefits and Issues:
➊ In Hadith 3135, it is explicitly mentioned that on this occasion, a cow was sacrificed jointly on behalf of the Mothers of the Believers (Ummahat al-Mu'minin).

➋ The sacrifice of one cow or camel is sufficient on behalf of the members of a household, even if their number exceeds seven.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 1556، ومسلم 1211/111، من حديث مالك به]

Jurisprudential Understanding (Tafaqquh):
➊ Practicing any of the three types of Hajj—Ifraad, Qiraan, and Tamattu’—is absolutely correct. See: [التمهيد 205/8]
● It is established from an authentic hadith in Sahih Muslim (1252) that Hajj Ifraad will continue until the Day of Judgment. Also see: [السنن الكبري للبيهقي 2/5]
◄ Therefore, to claim that Hajj Ifraad is abrogated is false.

Note (Tanbih):
It is established from authentic ahadith that, according to the preferred opinion among the three types of Hajj, Hajj Tamattu’ is the most virtuous.
➋ In Hajj Qiraan and Hajj Ifraad, there is only one tawaf (the circumambulation of the Ka’bah consisting of seven circuits), whereas the one performing Hajj Tamattu’ must perform two tawafs along with the sacrifice. The more acts that are Sunnah, the greater the reward.
➌ In the state of menstruation (hayd), tawaf and sa’i are not permissible.
➍ There is consensus (ijma’) that the one performing ‘umrah will first perform the tawaf of the Ka’bah and then the sa’i between Safa and Marwah. See: [التمهيد216/8] Except in the case where one reaches Makkah on the night of ‘Arafah; in that situation, one should go to ‘Arafah first so that the essential pillar (rukn a’zam) of Hajj is not missed.
➎ A menstruating woman upon whom ‘umrah is obligatory may go to Tan’eem and perform ‘umrah.
➏ Tan’eem is a place in Makkah which is nowadays called Masjid ‘Aishah. Some people perform supererogatory (‘nafl’) ‘umrahs from here, for which there is no evidence in authentic ahadith or the reports of the pious predecessors (salaf salihin). Also see: [الموطأ حديث: 39]

Hadith Authentication:
[وأخرجه البخاري 1562، ومسلم 118/1211، وابن ماجه 2965، من حديث مالك به]

Jurisprudential Understanding
➊ It is clear from this authentic hadith of Sayyidah Aisha radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam performed Hajj Ifrad (single Hajj). It is narrated from Sayyiduna Ibn Umar radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam proclaimed the talbiyah for Hajj Ifrad. [صحيح مسلم : 1231]
In the narration of Sayyiduna Jabir radi Allahu anhu, it is stated that we proclaimed the talbiyah for Hajj Ifrad with the Messenger of Allah sallallahu alayhi wa sallam. [صحيح مسلم 1213]
On the other hand, it is narrated from Sayyiduna Anas radi Allahu anhu that the Prophet sallallahu alayhi wa sallam proclaimed the talbiyah for both Hajj and Umrah. [صحيح بخاري : 4353، 4354 وصحيح مسلم : 1232]
Similar narrations are found from other Companions as well, and this is mutawatir (mass-transmitted). The reconciliation between these two types of narrations is that the Messenger of Allah sallallahu alayhi wa sallam first proclaimed the talbiyah for Hajj Ifrad, and later proclaimed the talbiyah for Hajj Qiran (combining Umrah and Hajj). Each Companion narrated according to his own knowledge. For details, see: Sharh al-Zurqani ‘ala Muwatta’ al-Imam Malik [ج2 ص251]
➋ Hajj Ifrad, Hajj Qiran, and Hajj Tamattu‘—these three are all types of Hajj, and it is permissible to act upon any of them until the Day of Judgment. The claim of some scholars that the hadith of Hajj Ifrad is anomalous (shadhdh) or abrogated is false and rejected. It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that the Prophet sallallahu alayhi wa sallam said: “By Him in Whose hand is my soul! The son of Maryam will surely proclaim the talbiyah for Hajj (Ifrad), or for Umrah (i.e., Hajj Tamattu‘), or for both together (Hajj Qiran) from the valley of Rawha’.” [صحيح مسلم : 1252، وترقيم دارالسلام : 3030، السنن الكبريٰ للبيهقي 5/2 حاجي كے شب وروز ص82]
From this authentic hadith, it is known that Hajj Ifrad, Hajj Qiran, and Hajj Tamattu‘ will remain until the Day of Judgment.
➌ Sayyiduna Ali radi Allahu anhu said: “Whoever performed Hajj Ifrad, it is good; and whoever performed Tamattu‘, then he has acted upon both the Qur’an and the Sunnah of the Noble Prophet sallallahu alayhi wa sallam.” [السنن الكبريٰ للبيهقي 5/21 وسنده صحيح، حاجي كے شب وروز ص83]
Sayyiduna Abu Bakr, Umar, and Uthman radi Allahu anhum performed Hajj Ifrad. [سنن الترمذي : 82٠ وسنده حسن]

Note:
Considering other evidences, Hajj Tamattu‘ is the most virtuous.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 1709، من حديث مالك به]

Jurisprudential Points (Tafaqquh):
➊ A person who does not have sacrificial animals with him and reaches Makkah during the months of Hajj with the intention of performing Hajj, if he wishes, he may perform ‘Umrah, exit the state of ihram, and later perform Hajj al-Tamattu‘; this is permissible for him.
➋ The meat of the cow is lawful (halal), and it is not established by any authentic hadith that the meat of the cow is harmful. In this regard, all the narrations that Shaykh al-Albani rahimahullah has declared authentic are, in fact, weak.
➌ Also see: Al-Muwatta’, Hadith: 38

592 Lexical Explanation:
«بَابُ وُجْوهِ الْاِحْرَامِ وَصِفَتِهِ» is the plural of «الوجوه» and «وجه». By this, the types of ihram are meant. And these are three: that is, to enter into ihram for only Hajj, or only Umrah, or for both together. By «صفته» is meant the state that the pilgrim adopts while in the state of ihram.

«خَرَجْنَا» "We set out." Setting out for Hajj in the company of the Prophet sallallahu alayhi wa sallam was on a Saturday after the Zuhr prayer, when five days of Dhu al-Qa'dah still remained.

«عَامَ حَجَّةِ الْوَدَاعِ» "Hajjat al-Wada‘" (the Farewell Pilgrimage) took place in the tenth year of Hijrah. The Prophet sallallahu alayhi wa sallam did not perform any other Hajj after the migration except this one. It is called Hajjat al-Wada‘ because in it the Prophet sallallahu alayhi wa sallam bade farewell to the people.

«أهَلَّ بِعُمْرَةِ» That is, he entered into ihram for only Umrah. Such a person is called «متمتع».

«أهَلَّ بِحَجَّ وَ عُمْرَةِ» He entered into ihram for both Hajj and Umrah. Such a person is called «قارن». And the one who entered into ihram for only Hajj is called «مفرد».

«اَلْاِهْلَال» means to raise the voice, and by this is meant to recite the talbiyah aloud at the time of entering into ihram.

«فَحَلَّ» That is, he became lawful (halal). And this occurs when, after performing the circumambulation (tawaf) of the House of Allah and the sa‘i between Safa and Marwah, the head is shaved or the hair is cut and the ihram is removed.

«يَوْمُ النَّحْرِ» «نحر», that is, the day of sacrifice, which is the tenth of Dhu al-Hijjah. From this hadith, it is understood that the Prophet sallallahu alayhi wa sallam entered into ihram for Hajj alone, that is, he performed Hajj Mufrad (single Hajj). However, from many other evidences, it is established that he was Qarin and entered into ihram for both Hajj and Umrah together. And this is the correct view. However, the details regarding which type of Hajj is superior among the types of Hajj will come ahead. And the person who is "Mufrid" becomes lawful (halal) only on the day of sacrifice. Then, this hadith is also contrary to those narrations of Sahih Bukhari and Muslim in which it is mentioned that the Prophet sallallahu alayhi wa sallam instructed those companions radi Allahu anhum who did not have a sacrificial animal (hady) to convert their Hajj into Umrah, complete the Umrah, and then enter into ihram for Hajj from Makkah. Therefore, this narration of Aisha radi Allahu anha actually pertains only to those companions radi Allahu anhum who had a sacrificial animal.

Benefit:
From this hadith, it is understood that there are three types of Hajj: Hajj Qiran, Hajj Tamattu‘, and Hajj Ifrad. Which of these three is superior? There is a difference of opinion regarding this. Some consider Hajj Qiran to be superior, as Allah Ta‘ala chose this Hajj for His beloved Muhammad, the Messenger of Allah sallallahu alayhi wa sallam. In it, there is also more hardship to bear. Allamah Ibn al-Qayyim rahimahullah has discussed this beautifully in Zad al-Ma‘ad. Some consider Hajj Tamattu‘ to be superior, as it is easier, and the Prophet sallallahu alayhi wa sallam at one stage expressed a desire for it. And some consider Hajj Ifrad to be superior. However, in terms of evidence, the preferred view appears to be that Hajj Tamattu‘ is superior. «والله اعلم»

Benefit:
There are several evidences for there being only one sa’i (ritual walk between Safa and Marwah) required for the one performing Qiran Hajj, some of which are presented below:

➊ The Prophet sallallahu alayhi wa sallam performed Qiran Hajj and, after the Tawaf al-Qudum (arrival circumambulation), performed only one sa’i between Safa and Marwah. Imam Muslim rahimahullah narrated from Jabir bin Abdullah radi Allahu anhu: The Prophet sallallahu alayhi wa sallam and his noble companions radi Allahu anhum performed only one sa’i between Safa and Marwah. (Sahih Muslim 1215)

Imam Nawawi rahimahullah says: (The Messenger of Allah sallallahu alayhi wa sallam and his companions performed only one sa’i) — meaning, those companions of the Prophet sallallahu alayhi wa sallam who were performing Qiran Hajj did only one sa’i between Safa and Marwah, and those who were performing Tamattu’ Hajj did two sa’is: one sa’i for ‘Umrah and the second sa’i on the Day of Sacrifice (Eid day) for their Hajj.

In this hadith, there is a clear proof for Imam Shafi’i rahimahullah and those who agree with him that the one performing Qiran Hajj is required to do only one Tawaf al-Ifadah and one sa’i.

➋ Lady Aisha radi Allahu anha narrates: Those who had entered ihram for ‘Umrah (i.e., those performing Tamattu’ Hajj) performed the circumambulation of the House (Tawaf) and the sa’i between Safa and Marwah, then released themselves from ihram. And when they returned from Mina, they performed another Tawaf. And those who had combined Hajj and ‘Umrah (i.e., those performing Qiran Hajj) performed only one Tawaf. (Sahih Bukhari 1556, Sahih Muslim 1211). Lady Aisha radi Allahu anha was performing Qiran Hajj, and the Messenger of Allah sallallahu alayhi wa sallam said to her: (Your Tawaf of the House and your sa’i between Safa and Marwah is sufficient for both your Hajj and your ‘Umrah.) Sunan Abi Dawud (1897). Shaykh al-Albani rahimahullah declared it authentic in Silsilat al-Sahihah (1984). Also see the explanation of hadith 205.