Ibn Majah

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.

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:
(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:
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:

The purpose of (لَوْ أَنِّيْ اِسْتَقْبَلْتُ) is that if I had known at the time of departing from Madinah that I would have to terminate the state of ihram for Hajj and perform ‘umrah instead, then I would not have brought the sacrificial animal (hady) with me (because bringing the hady made it necessary for you, sallallahu alayhi wa sallam, to perform qiran). I would have performed ‘umrah like you, ended the state of ihram, and then, on the eighth of Dhu al-Hijjah, entered into ihram anew for Hajj, and, on account of Hajj tamattu‘, would have purchased the sacrificial animal here in Makkah.

This is because the noble Companions, radi Allahu anhum ajma‘in, were hesitant to end their ihram due to the fact that the Prophet, sallallahu alayhi wa sallam, himself remained in ihram, and the Companions, radi Allahu anhum ajma‘in, wished to follow him. Some scholars have interpreted this to mean that if, from the very beginning, I had known of your hesitation and confusion, then I too would not have brought the sacrificial animal with me and would have ended the ihram after performing ‘umrah like you. But since I was not aware of your hesitation and confusion beforehand, I brought the sacrificial animal with me; therefore, I cannot become lawful (halal) after performing ‘umrah. You do not have the sacrificial animal, so you may become lawful (halal).

Hadith Commentary: Benefits and Issues:

➊ There is a difference of opinion regarding when Hajj was made obligatory. There are two well-known views: 6 AH and 9 AH. The correct view appears to be that Hajj was made obligatory in 9 AH, after the conquest of Makkah in 8 AH, when Muslim authority was established over Makkah al-Mukarramah. However, in that year, the Prophet sallallahu alayhi wa sallam did not perform Hajj himself; rather, he sent Abu Bakr radi Allahu anhu as the leader of Hajj and had several important proclamations made during that Hajj. This was so that when the Prophet sallallahu alayhi wa sallam himself performed Hajj the following year, there would be no mixture of the filthy and polytheistic customs of the Age of Ignorance, and people could learn the correct methods of performing Hajj directly from him. Therefore, the Hajj of the Prophet sallallahu alayhi wa sallam was publicized with special attention so that as many Muslims as possible could accompany him on this blessed journey and learn the rites of Hajj and other religious matters and rulings. For this reason, people came in crowds to participate in this Hajj for the sake of the Prophet’s companionship, and the number of fellow travelers kept increasing along the way.

➋ Types of Hajj:
There are three types of Hajj:
1. Hajj Ifrad (Single Hajj): The pilgrim intending this type enters the state of ihram from the appointed miqat solely for Hajj and remains in the state of ihram until the completion of Hajj.
2. Hajj Tamattu‘ (Enjoyment Hajj): The pilgrim enters the state of ihram from the miqat solely for ‘Umrah, and this ihram must be entered during the months of Hajj. Upon reaching Makkah al-Mukarramah, he performs the circumambulation (tawaf) of the Ka‘bah, then performs sa‘i between Safa and Marwah, then after shaving or trimming the hair (halq or taqsir), he exits the state of ihram. On the 8th of Dhu al-Hijjah, he enters a new ihram for Hajj and performs all the rites of Hajj anew. That is, on the 10th of Dhu al-Hijjah, after returning from Mina and performing the tawaf al-ifadah, he again performs sa‘i between Safa and Marwah and completes his Hajj. Before the tawaf al-ifadah, he performs the stoning (rami), sacrifice (qurbani), and shaving or trimming (halq or taqsir).
3. Hajj Qiran (Combined Hajj): The pilgrim enters the state of ihram from the miqat for both ‘Umrah and Hajj together, and after performing ‘Umrah, does not exit the state of ihram but remains in ihram until the completion of Hajj. That is, he exits ihram after the tawaf al-ifadah, after performing the sacrifice and shaving or trimming.

➌ The Prophet sallallahu alayhi wa sallam departed from Madinah Munawwarah on Saturday, the 25th of Dhu al-Qi‘dah, 10 AH, after the Zuhr prayer, and spent the night at Dhu al-Hulayfah. The next day, Sunday, after the Zuhr prayer, he entered the state of ihram at the mosque of Dhu al-Hulayfah. Since it was the custom of the Arabs that when they set out for Hajj, they would only enter ihram for Hajj and not combine it with ‘Umrah, therefore, when departing from Madinah Munawwarah, everyone’s intention was only for Hajj. However, when the Prophet sallallahu alayhi wa sallam was commanded in the valley of ‘Aqiq to combine ‘Umrah with Hajj, he advised the people to recite the talbiyah for ‘Umrah. Therefore, some people began reciting the talbiyah for ‘Umrah from there. But since the Prophet sallallahu alayhi wa sallam had the sacrificial animal (hady) with him, he combined ‘Umrah with Hajj and became a qarin (one performing Hajj Qiran). The noble wives (azwaj mutahharat) also began reciting the talbiyah for ‘Umrah and annulled their Hajj, but some people remained in ihram for Hajj only until the Prophet sallallahu alayhi wa sallam, after completing the tawaf of the Ka‘bah and the sa‘i between Safa and Marwah in Makkah al-Mukarramah, ordered all those who did not have a sacrificial animal to exit ihram. In this way, all these people became mutamatti‘ (those performing Hajj Tamattu‘), even though when they had set out from Madinah, their intention was for Hajj Ifrad. The Prophet sallallahu alayhi wa sallam presented the excuse for himself that since he had the sacrificial animal, he could not exit ihram and become a mutamatti‘. If he had not had the sacrificial animal, he would have exited ihram after performing ‘Umrah just as they did.

➍ ‘A’ishah radi Allahu anha, like the other noble wives, had initially intended to perform ‘Umrah first, but since she became menstruating before the tawaf of the Ka‘bah, she could not perform ‘Umrah first. Therefore, the Prophet sallallahu alayhi wa sallam ordered her to perform Hajj Qiran, because in this type, the acts of ‘Umrah are included within the acts of Hajj. Thus, those who performed Hajj Qiran performed sa‘i between Safa and Marwah only once, whereas those performing Hajj Tamattu‘ performed sa‘i again between Safa and Marwah after the tawaf al-ifadah.

➎ ‘A’ishah radi Allahu anha had intended to perform Hajj Tamattu‘, in which ‘Umrah and Hajj are separate, but due to the excuse of menstruation, she could not perform a separate ‘Umrah, whereas the other noble wives did perform a separate ‘Umrah. Therefore, she wished to perform a separate ‘Umrah as well, even though her ‘Umrah had already been included with her Hajj Qiran. In consideration of her wish, the Prophet sallallahu alayhi wa sallam, after the completion of Hajj, had her perform another ‘Umrah from the place of Tan‘im, which is in the area outside the sanctuary (hil), accompanied by ‘Abd al-Rahman ibn Abi Bakr radi Allahu anhu.

➏ There is no difference among the Imams regarding the permissibility of all three types of Hajj. However, according to Imam Malik rahimahullah and Imam Shafi‘i rahimahullah, Hajj Ifrad is superior. According to Imam Abu Yusuf rahimahullah, both Hajj Tamattu‘ and Hajj Qiran are superior to Hajj Ifrad. According to Imam Abu Hanifah rahimahullah, Hajj Qiran is superior, and according to Imam Ahmad rahimahullah, Hajj Tamattu‘ is superior. According to Hafiz Ibn Qayyim rahimahullah, the qarin (one performing Hajj Qiran) who brings the sacrificial animal with him is superior to the mutamatti‘ (one performing Hajj Tamattu‘); if he does not bring the sacrificial animal, then the mutamatti‘ is superior.

➐ According to Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, Imam Ahmad rahimahullah, and the hadith scholars, for the qarin, one tawaf and one sa‘i are obligatory, and for the mutamatti‘, two tawafs and two sa‘is. According to Imam Abu Hanifah rahimahullah, two tawafs and two sa‘is are obligatory for the qarin as well. However, this position is based on weak hadiths that contradict authentic hadiths, as Hafiz Ibn Qayyim rahimahullah has explained in detail in Zad al-Ma‘ad (Zad al-Ma‘ad, vol. 2, pp. 136–140). According to one opinion of Imam Ahmad rahimahullah and some others, the mutamatti‘ may suffice with one sa‘i, although two sa‘is are preferable.

Hadith Commentary: Benefits and Issues: The Messenger of Allah (sallallahu alayhi wa sallam) commanded the completion of Hajj at a time when he had not yet given the order to those who did not have sacrificial animals (hady) to terminate their Hajj and perform ‘Umrah instead. However, when he (sallallahu alayhi wa sallam) reached Makkah and instructed all those who did not have sacrificial animals to exit the state of ihram, and ‘A’ishah (radi Allahu anha) began menstruating at the place of Sarif before reaching Makkah, she was therefore unable to perform the circumambulation (tawaf) of the House of Allah. And without the tawaf of the House of Allah, it is not permissible to perform the sa‘i between Safa and Marwah. For this reason, she could not perform ‘Umrah, and by intending Hajj along with ‘Umrah, she made it into qiran (combining Hajj and ‘Umrah with a single ihram), as will be clarified further ahead.

Hadith Commentary:

Benefits and Issues:
➊ This division of people is with respect to the beginning of the journey. The Prophet (sallallahu alayhi wa sallam) initially donned the ihram only for Hajj, but later included ‘Umrah in it; thus, he became a Qarin (one performing Qiran), because he (sallallahu alayhi wa sallam) had the sacrificial animal (hady) with him. And it has already been mentioned in the first narration of Aisha (radi Allahu anha) that the Prophet (sallallahu alayhi wa sallam) said:
“Whoever has the sacrificial animal with him, let him combine the ihram of ‘Umrah with Hajj.”
➋ And in the end, all those people who did not have the sacrificial animal became Mutamatti‘ (those performing Tamattu‘), whether they had initially donned the ihram only for ‘Umrah or only for Hajj.

Hadith Commentary: Benefits and Issues: This hadith has been declared munkar (denounced), although the meaning of this hadith is only that the Prophet (sallallahu alayhi wa sallam) had not yet given the command to those people who did not have a sacrificial animal (qurbani) to terminate their state of ihram (ritual consecration), so for them the ruling was that they should not exit ihram before the tenth of Dhu al-Hijjah, after performing the circumambulation (tawaf) of the House of Allah (Baytullah). Thus, the Prophet (sallallahu alayhi wa sallam) only permitted those to remain in ihram who had brought the sacrificial animal from home. Therefore, now there was no one left performing only Hajj; those who had brought the sacrificial animal were qarin (those combining Hajj and Umrah), and those who did not have the sacrificial animal became mutamatti‘ (those performing Umrah followed by Hajj with a break in between). Yes, if this explanation is not accepted, then this hadith would be in contradiction to other authentic ahadith.

Hadith Commentary:
Benefits and Issues:
In light of other narrations from Aisha radi Allahu anha, the meaning of this hadith will be that the Prophet sallallahu alayhi wa sallam did not perform a separate umrah during the Farewell Pilgrimage (Hajjat al-Wada') like those performing Hajj al-Tamattu',
or it refers to the initial state when the Prophet sallallahu alayhi wa sallam departed from Madinah Munawwarah.

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:
(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

Hadith Commentary:
It is understood from this that it is recommended (mustahabb) to depart from Muhassab in the last part of the night.
The literal translation of the word "uqra" is "barren" and "halqa" is "head-shaven." The Prophet (sallallahu alayhi wa sallam) used these words out of affection, just as people commonly say "head-shaven" in everyday speech; it is a common colloquial expression.
This hadith also contains many benefits, especially regarding how much compassion and mercy the Prophet (sallallahu alayhi wa sallam) had in his blessed heart for women, that he did not even tolerate the slightest heartbreak of Umm al-Mu'minin Aisha (radi Allahu anha). Rather, to console her, he instructed her to go to Tan'im and assume the ihram for 'umrah from there, and he sent her brother Abdur Rahman (radi Allahu anhu) with her. From this, it is evident that it is not appropriate to leave women alone; rather, it is necessary that a responsible guardian be with them in any case.
Upon hearing the news that Umm al-Mu'minin Safiyyah (radi Allahu anha) had begun menstruating (became ha'id), the Prophet (sallallahu alayhi wa sallam) used the words "uqra" and "halqa" for her out of affection. This also reflects his kindness towards women. Furthermore, it shows that muftis must follow the noble example (uswah hasanah) of the Prophet (sallallahu alayhi wa sallam): within the boundaries of the Shari'ah, adopting every possible leniency is the Prophetic example.

Hadith Commentary:
(1)
If "idlaaj" is pronounced with a shaddah (emphasis) on the letter "dal," it means to travel during the last part of the night. The intent is that one should depart from the valley of Muhassab, where the night was spent, at the time of suhoor (pre-dawn meal).
(2)
Imam Bukhari rahimahullah has mentioned two narrations here. Since both pertain to the same incident, their relevance to the chapter heading is clear, because in the second narration it is explicitly stated that we met you in the last part of the night. Although this is not explicitly mentioned in the first narration, due to the incident being the same, the first narration will also be considered in accordance with the chapter heading. (Umdat al-Qari: 7/397)
(3)
The Messenger of Allah sallallahu alayhi wa sallam, out of affection, used these words for Safiyyah radi Allahu anha: "Aqra’, Halqa’, barren, short-haired." These words exude mercy and compassion, just as on a similar occasion he said to Aisha radi Allahu anha: "Menstruation is a matter that Allah, the Exalted, has decreed for the daughters of Adam." These words are not intended as a supplication against her, nor are they meant to express displeasure. (Fath al-Bari: 3/744)
(4)
The Messenger of Allah sallallahu alayhi wa sallam, for the sake of consoling Aisha radi Allahu anha, said: "Go with your brother, Abdur Rahman ibn Abi Bakr radi Allahu anhu, and assume the ihram for ‘umrah from the place of Tan‘im, and perform ‘umrah," because she had expressed the desire to perform an independent ‘umrah like the other Mothers of the Believers radi Allahu anhunna. Since it is not appropriate for women to travel alone, he sent her brother along with her.

Hadith Commentary: Benefits and Issues:

➊ The Tawaf al-Ifadah, which is also called Tawaf az-Ziyarah and Tawaf ar-Rukn, refers to the circumambulation that is performed on the 10th of Dhul-Hijjah after the stoning of the Jamarat, sacrifice, and shaving or shortening of the hair, when one comes from Mina to Makkah and performs it.

➋ For those who did not have a sacrificial animal (hady) with them, the Prophet sallallahu alayhi wa sallam ordered all of them to annul their Hajj and make it an ‘Umrah. Now, there is a difference of opinion regarding whether a person who has entered into the state of ihram for Hajj, upon reaching Makkah, can change his Hajj into ‘Umrah or not. According to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, and Imam Shafi’i rahimahullah, annulling the ihram of Hajj and making it ‘Umrah was something specific to the Companions radi Allahu anhum ajma’in and is not permitted now. However, according to Imam Ahmad rahimahullah, Imam Dawud rahimahullah, Hafiz Ibn Taymiyyah rahimahullah, Ibn Qayyim rahimahullah, and the hadith scholars, whoever did not bring a sacrificial animal (hady) with him must change his Hajj into ‘Umrah.

➌ If a person reaches Makkah and wishes to perform ‘Umrah from there, then according to the majority of scholars, he must go outside the Haram and enter into ihram from the Hill (area outside the Haram). If he enters into ihram for ‘Umrah from within the Haram itself, then according to the well-known opinion of Imam Shafi’i rahimahullah, his ‘Umrah will be valid, but due to abandoning the miqat, a sacrifice (dam) will be obligatory. The second opinion is that this ‘Umrah is not valid; he must go outside the Haram, enter into ihram anew, and then perform ‘Umrah. According to the majority, the ‘Umrah is valid, but since he did not go outside the Haram, thus the Hill and Haram were not combined, so a sacrifice (blood) is obligatory.

According to Imam Malik rahimahullah, performing ‘Umrah from Tan‘im is necessary; without it, ‘Umrah will not be valid. According to the rest of the Imams, ‘Umrah can be performed from any place in the Hill. Hafiz Ibn Hajar writes that ‘Umrah in this case is when a person enters Makkah from outside; going outside Makkah to perform ‘Umrah, except for the ‘Umrah of that Hajj performed by A’ishah radi Allahu anha, is not established from any Companion. There were countless people with the Prophet sallallahu alayhi wa sallam during Hajj, but except for A’ishah radi Allahu anha, no one performed ‘Umrah after completing Hajj, and the Prophet sallallahu alayhi wa sallam performed only one ‘Umrah in a year; he did not perform two ‘Umrahs in one year. Therefore, according to Imam Malik rahimahullah, only one ‘Umrah should be performed in a year.

However, according to the majority, multiple ‘Umrahs can be performed. But the current practice, where people go outside the Haram to Tan‘im daily and perform ‘Umrah, and for this they cut only a few hairs, has no basis.

� Explanation:
The purpose of Sayyid al-Muhaddithin, Hazrat Imam Bukhari rahimahullah, is to state that it is permissible for a menstruating woman (ha’idhah) and a person in a state of major ritual impurity (junub) to recite the Noble Qur’an. As Hazrat Mawlana Abdur Rahman Sahib Mubarakpuri rahimahullah says:
«اعلم ان البخاري عقد بابا فى صحيحه يدل على انه قائل بجواز قراءة القرآن للجنب والحائض .» [تحفة الاحوذي، جلد1، ص : 124]
In the view of Hazrat Imam Bukhari rahimahullah, there is no authentic (sahih) narration in which a junub or ha’idhah is prohibited from reciting (the Qur’an), although there are numerous narrations in this regard and some of them have been declared authentic by several hadith scholars. However, the correct position is that there is no sahih narration in this matter, as the author of Idah al-Bukhari has written in volume 11, page 94. There are narrations that reach the level of hasan, but the common factor among all these narrations is that the junub is not permitted to recite the Qur’an. However, since in the view of Imam Bukhari rahimahullah, no narration has reached the level of sahih, he has therefore considered the recitation of the Qur’an permissible for both the junub and the ha’idhah. Among the jurists (fuqaha), there are two narrations from Imam Malik rahimahullah: in one, both the junub and the ha’idhah are permitted to recite, and this permission is also transmitted from Tabari, Ibn al-Mundhir, and some other scholars.

Mawlana Mubarakpuri quddisa sirruh says:
«تمسك البخاري ومن قال بالجواز غيره كالطبري و ابن المنذر وداود بعموم حديث كان يذكر الله على كل احيانه لان الذكر اعم ان يكون بالقرآن اوبغيره الخ» [تحفة الاحوذي، ج1، ص : 124]
That is, Imam Bukhari rahimahullah and other permissive scholars have deduced from the hadith «يذكرالله على كل احيانه» (The Messenger of Allah sallallahu alayhi wa sallam used to remember Allah in every condition) because the recitation of the Qur’an is included in dhikr (remembrance). However, the preferred position of the majority (jumhur) is that it is not permissible for the junub and ha’idhah to recite the Qur’an. For details, refer to the mentioned section of Tuhfat al-Ahwadhi.

The author of Idah al-Bukhari says: “In reality, the fundamental cause of these differences is the expansiveness (tawassu‘) of Islam, for which the Messenger of Allah sallallahu alayhi wa sallam also spoke during his lifetime, and regarding such differences, he happily foretold that the disagreement of my ummah will be a mercy.” [ايضاح البخاري، ج2، ص : 32]
(The hadith ‘the disagreement of my ummah is a mercy’ is not authentic.)

Benefits and Issues:
Relevance between the Chapter and the Hadith:
The chapter indicates that a menstruating woman should perform all the rites of Hajj except for prayer and circumambulation (tawaf). Imam Bukhari rahimahullah’s intention is also understood to be that a menstruating woman can recite the Qur’an. In the hadith, Imam Bukhari rahimahullah presented as evidence the incident with Heraclius, in which the Prophet sallallahu alayhi wa sallam sent him a letter containing a verse of the Qur’an. Necessarily, the king Heraclius read it while he was in a state of disbelief and impurity. From this, Imam Bukhari rahimahullah established that despite the impurity of disbelief and polytheism, a verse of the Qur’an was sent to him in writing. Conversely, a believing woman in a state of menstruation, although in a state of physical impurity, is by all means less impure than the impurity of disbelief and polytheism, because in the former case, the impurity is due to lack of faith, while in the latter, it is a woman’s physical impurity. Therefore, it is even more appropriate that reciting the Qur’an in this state is permissible.

◈ Allamah Ibn al-Munir rahimahullah also deduced from this hadith the permissibility of recitation for someone in a state of major ritual impurity (janabah), and he states that menstruation (hayd) is a greater state of impurity (hadath akbar) than janabah. Therefore, if reciting the Qur’an is permissible in the state of menstruation, then why should it not be permissible in the state of janabah, which is a lesser impurity? See: [المتواريص 83]

All these hadiths and reports that Imam Bukhari rahimahullah has presented have the same purpose: that a person in a state of janabah and a woman in a state of menstruation can recite the Noble Qur’an, and nothing prevents them from doing so. This is because King Heraclius was a disbeliever and polytheist, and he is considered in the same ruling as someone in a state of janabah. When the Qur’an was sent to him in writing and his recitation of it was deemed permissible, then the recitation of the Qur’an by a menstruating woman and a person in janabah is also permissible.

◈ Hafiz Ibn Hajar rahimahullah says:
«قيل مقصود البخاري ذكر فى هذا الباب من الاحاديث والاثار ان الحيض وما فى معناه من الجنابة لا ينافي جميع العبادات» [فتح الباري ج1، ص537]
“The purpose of Imam Bukhari rahimahullah in presenting all these hadiths and reports is that it is permissible for a woman in a state of menstruation and a person in a state of janabah to recite the Qur’an and engage in remembrance (dhikr).”

Therefore, Imam Bukhari rahimahullah establishing the chapter that a menstruating woman should perform all acts in Hajj except for tawaf, and presenting hadiths that Heraclius read a verse of the Qur’an, is relevant as we have explained: Heraclius is in the ruling of someone in janabah; when he can recite, then why not a menstruating woman?

◈ Allamah Kirmani has presented another reconciliation: that since a woman experiences menstruation every month, if she does not recite the Qur’an, she will forget it. For details, see: [الكواكب الدراري شرح صحيح الباري ج2، ص167]

The purpose of Imam Bukhari rahimahullah is to state that recitation of the Noble Qur’an is permitted for both menstruating women and those in a state of janabah. As:

◈ Shaykh Abdur Rahman Mubarakpuri rahimahullah says:
«اعلم ان البخاري عقد باباً فى صحيحه يدل على انه قائل بجواز قراءة القرآن للجنب والحائضة» [تحفةالاحوذي، ج1، ص124]
“Know that the chapter Imam Bukhari rahimahullah established in his Sahih indicates that Imam Bukhari rahimahullah holds the view of permissibility, that a person in janabah and a menstruating woman can recite the Noble Qur’an.”

In the view of Imam Bukhari rahimahullah, there is no authentic narration that prohibits a person in janabah or a menstruating woman from reciting. Although there are several narrations in this regard, and some have been authenticated by certain hadith scholars, the correct view is that there is no authentic narration in this matter. In the view of Imam Bukhari rahimahullah, no narration reaches the level of authenticity. Therefore, he considered the recitation of the Qur’an permissible for those in janabah and menstruation. Among the jurists, there are two narrations from Imam Malik rahimahullah that prohibit menstruating and postpartum women from reciting the Qur’an, but those narrations do not reach the level of proof. The first narration is reported from Ibn Umar radi Allahu anhuma: «عن ابن عمر رضي الله عنهما عن النبى صلى الله عليه وسلم لا يقرأ الجنب ولا الحائض شيئا من القرآن» [رواه ابوداؤد، رقم 229، سنن الترمذي، رقم : 146]
In its chain is Isma’il ibn ‘Ayyash, and he is weak, especially when he narrates from the people of Hijaz, and this narration is among those. See: [نيل الاوطار، شرح منتقي الاخبار، ج1، ص 293]

The second narration is: «لا تقرا الحائض ولا نفساء من القرآن شيئاً» [رواه الدارقطني فى سنة : ج1ص121]
That is, a menstruating or postpartum woman should not recite anything from the Qur’an. In its chain is Muhammad ibn al-Fudayl, who is abandoned, and it is ruled to be fabricated.

◈ Imam Bayhaqi says:
«هَذَا الْاَثَرُ لَيْسَ بِقوِي» “Therefore, there is no explicit evidence regarding the prohibition of recitation of the Qur’an by menstruating or postpartum women.” For this reason, Imam Shawkani rahimahullah said:
«والحديث هذا والذي بعده لا يصلحان للاحتجاج بهما على ذالك»
The narrations of Ibn Umar and Jabir ibn Abdullah radi Allahu anhum are not reliable enough in terms of authenticity to be used as evidence. Therefore, if menstruating and postpartum women do not recite the Qur’an for a long time, they will forget it. It is possible that this is also a reason, and that there is no authentic ruling prohibiting them in any hadith. As for the person in janabah, his state is very brief; as soon as he performs the ritual bath (ghusl), he becomes pure. Regarding the person in janabah, the hadith prohibiting recitation of the Qur’an is found in Musnad Abi Ya’la al-Mawsili, narrated from Sayyiduna Ali radi Allahu anhu, that a person in janabah should not recite the Qur’an. See: [مسند ابي يعلي ج1، ص188۔ رجاله موثقون]

Hadith Commentary:
The purpose of the leader of the hadith scholars, Imam Bukhari rahimahullah, is to state that it is permissible for a menstruating woman (ha’idhah) and a person in a state of major ritual impurity (junub) to recite the Noble Qur’an.
As Mawlana Abdur Rahman Sahib Mubarakpuri rahimahullah states:
“Know that Bukhari has established a chapter in his Sahih which indicates that he holds the view of permissibility of reciting the Qur’an for the junub and the menstruating woman.”
(Tuhfat al-Ahwadhi, vol. 1, p. 124)
In the view of Imam Bukhari rahimahullah, there is no authentic narration in which the junub and the menstruating woman are prohibited from recitation.
Although there are multiple narrations in this regard, and some have been authenticated by several hadith scholars, the correct position is that there is no authentic narration in this matter.
As the author of Idah al-Bukhari has written in volume 11, p. 94:
There are narrations that reach the level of hasan, but the common factor among all these narrations is that the junub is not permitted to recite the Qur’an.
However, since in the view of Imam Bukhari rahimahullah, no narration has reached the level of authenticity,
therefore, he has considered the recitation of the Qur’an permissible for both the junub and the menstruating woman.
Among the jurists, there are two narrations from Imam Malik rahimahullah:
In one, both the junub and the menstruating woman are permitted to recite, and this permission is also transmitted from Tabari rahimahullah, Ibn al-Mundhir rahimahullah, and some others.
Mawlana Mubarakpuri quddisa sirruh states:
“Bukhari and others who permitted it, such as Tabari, Ibn al-Mundhir, and Dawud, held to the generality of the hadith: ‘He (the Prophet sallallahu alayhi wa sallam) used to remember Allah in all his states,’ because dhikr is broader, whether it is with the Qur’an or otherwise, etc.” (Tuhfat al-Ahwadhi, vol. 1, p. 124)
“That is, Imam Bukhari rahimahullah and other permitters have deduced from the hadith ‘He (the Prophet sallallahu alayhi wa sallam) used to remember Allah in all his states’ (the Messenger of Allah sallallahu alayhi wa sallam used to remember Allah in every condition)
because recitation of the Qur’an is included in dhikr.”
However, the preferred position of the majority is that it is not permissible for the junub and the menstruating woman to recite the Qur’an.
For details, refer to the aforementioned section of Tuhfat al-Ahwadhi.
The author of Idah al-Bukhari states that in reality, the fundamental reason for these differences is the expansiveness of Islam, for which the Prophet sallallahu alayhi wa sallam also stated during his lifetime, and regarding such differences, he happily foretold that the disagreement of my ummah will be a mercy.
(Idah al-Bukhari:
vol. 2, p. 32) (The hadith that the disagreement of the ummah is a mercy is not authentic)

Hadith Commentary:
1.
Apparently, the purpose of the chapter heading is that a menstruating woman (ha’idha) can perform all the rites of Hajj during her menstruation, except for the circumambulation (tawaf) of the House of Allah, and she is not permitted to perform the sa’i between Safa and Marwah. However, the traditions (athar) presented by Imam Bukhari rahimahullah indicate that, according to him, it is permissible for a menstruating woman and a person in a state of major ritual impurity (junub) to recite the Noble Qur’an.
Previously, some introductory points were mentioned:
➊
It is permissible to recite the Qur’an in the proximity of impurity (najasa).
➋
It is permissible to recite the Qur’an while in the lap of a menstruating woman.
➌
A menstruating woman may lift the Qur’an by its cover’s string.
Now, in this chapter, as “other people’s hadiths,” he has stated his objectives: that neither menstruation is a barrier to reciting the Noble Qur’an, nor is a state of major ritual impurity (janabah) a prohibition.
As Hafiz Ibn Hajar rahimahullah, Ibn Battal rahimahullah, and Ibn Rashid rahimahullah write, Imam Bukhari rahimahullah derived from the hadith of Aisha radi Allahu anha that it is permissible for a menstruating woman and a person in a state of janabah to recite the Qur’an, because regarding prohibition, only tawaf is mentioned among the rites of Hajj.
That is, apart from tawaf, she can perform the other rites of Hajj.
And tawaf is prohibited because it is a specific form of prayer (salah); the rest of the acts of Hajj consist of remembrance (dhikr), talbiyah, and supplication (du’a), none of which are prohibited for a menstruating woman, nor are they prohibited for a person in a state of janabah, because the state of impurity (hadath) in menstruation is more severe.
If it is permissible for a menstruating woman, then it should be even more permissible for a person in a state of janabah.
If the remembrance of Allah is permissible, then recitation should also be permissible, as there is no difference between them.
If the prohibition of reciting the Qur’an for a menstruating woman and a person in a state of janabah is a matter of pure worship (amr ta’abudi), then it requires a specific proof.
The ahadith that have been narrated regarding its prohibition do not, in the view of Imam Bukhari rahimahullah, reach the level of authenticity.
Although, according to those who prohibit, these narrations collectively have the potential to serve as proof, most of them can be interpreted otherwise.
(Fath al-Bari: 1/529)
2.
Imam Bukhari rahimahullah is not unique in adopting the position of permissibility of reciting the Qur’an for a menstruating woman and a person in a state of janabah.
Among the predecessors, several scholars, such as Imam Tabari rahimahullah, Ibn Mundhir rahimahullah, Dawud and others, also consider it permissible for a person in a state of janabah and a menstruating woman to recite the Qur’an. However, these scholars do not have any explicit and clear proof for its permissibility; rather, they have deduced from the general and absolute statements of ahadith and traditions. But such generalities and absolutes cannot serve as proof against a specific ruling, as they are not effective in the face of a specific command.
Hafiz Ibn Hajar rahimahullah writes that the traditions from which Imam Bukhari deduced his position have all been subject to dispute and discussion, the details of which would be lengthy.
However, from Imam Bukhari’s method, it is clear that he intends to establish the permissibility of recitation from them.
On behalf of the majority, the hadith narrated from Ali radi Allahu anhu is presented as evidence for the prohibition of recitation:
“The only thing that prevented the Messenger of Allah sallallahu alayhi wa sallam from reciting and teaching the Qur’an was major ritual impurity (janabah).”
(Sunan Abi Dawud, Book of Purification, Hadith: 229)
Imam Tirmidhi rahimahullah and Imam Ibn Hibban rahimahullah have declared this narration authentic.
Although some scholars have considered some of its narrators weak, the correct view is that this narration is of the category of hasan and is suitable to be used as evidence.
However, it has been said that this inference is questionable, because this is a mere action of the Messenger of Allah sallallahu alayhi wa sallam, which does not constitute a prohibition for others.
Imam Tabari rahimahullah has answered this by saying that, in light of the evidence of both the prohibitors and the permitters, it should be interpreted as what is more complete (akmal), i.e., it is better to avoid recitation in such a state, but there is room for permissibility.
The hadith which states that a menstruating woman and a person in a state of janabah cannot recite any part of the Qur’an is weak and unsuitable as evidence from all its chains.
(Fath al-Bari: 1/530)
3.
Imam Bukhari rahimahullah has presented, as the last marfu’ hadith, the hadith of Aisha radi Allahu anha, which has already been mentioned.
It states that you are permitted everything except the circumambulation (tawaf) of the House of Allah.
Imam Bukhari’s reasoning is that a menstruating woman can perform all the rites of Hajj except tawaf, and these rites include talbiyah, remembrance (dhikr), supplications (du’a), etc., which also include the Qur’an.
If a menstruating woman is permitted, then a person in a state of janabah should be even more so permitted to recite the Qur’an.
But we would say that there is a significant difference between reciting the Qur’an as supplication (du’a) and reciting the Qur’an as tilawah (formal recitation).
There is no disagreement about reciting verses of the Qur’an as supplication or remembrance.
The disagreement is whether it is permissible for a menstruating woman and a person in a state of janabah to recite the Qur’an as formal recitation (tilawah).
According to the majority, it is not permissible.
In the view of Imam Bukhari rahimahullah, there is no authentic narration in which a person in a state of janabah or a menstruating woman is prohibited from reciting the Qur’an, and thus he has considered it permissible for them to recite the Qur’an. Although there are several narrations containing a prohibitive ruling, and some hadith scholars have authenticated them, other scholars consider there to be narrations of the level of hasan.
The common theme in these various narrations is that recitation of the Qur’an is not permitted for a menstruating woman or a person in a state of janabah.
In any case, both positions exist on the issue under discussion.
Among those who agree with Imam Bukhari rahimahullah are eminent scholars and leading imams such as Imam Ibn Hazm rahimahullah, Imam Ibn Taymiyyah rahimahullah, Imam Ibn al-Qayyim rahimahullah, and others.
Therefore, this position cannot be considered weightless in terms of evidence.
The other position is based on caution, and its proponents are greater in number.
And Allah knows best.

Explanation:
Tamattu‘ refers to when a person, upon reaching the miqat, assumes ihram only for ‘umrah, then upon reaching Makkah, performs ‘umrah and exits ihram. After that, on the 8th of Dhu’l-Hijjah, he assumes ihram for Hajj. The relevance of the chapter heading is as follows: when combing the hair is legislated for the ritual bath (ghusl) of ihram, then it is even more appropriate for the ritual bath of menstruation. Tan‘im is three miles from Makkah, close to the Haram. In the narration, there is mention of Laylat al-Hasbah; by this is meant the night when, after completing the rites of Hajj at Mina, people return and stay in the valley of Muhassab. This is the night of the 13th or 14th of Dhu’l-Hijjah, and it is called Laylat al-Hasbah.

Hafiz Ibn Hajar rahimahullah and other commentators have said, regarding the purpose of the chapter heading, whether a menstruating woman can assume ihram for Hajj or not, and then from the narration, its permissibility has been established. Although this is correct, the apparent wording indicates the meaning: in what state should a menstruating woman assume ihram—should she perform the ritual bath (ghusl) and then assume ihram, or do so without the bath? In another narration, the ritual bath is mentioned, even though purity will not be attained, but the ritual bath for ihram is a Sunnah. Thus, it will be acted upon.

Hadith Commentary:
1.
Imam Bukhari rahimahullah wishes to highlight the distinctive status of the ritual bath (ghusl) for menstruation (hayd). Previously, it was mentioned that the use of musk during the ritual bath for menstruation is a distinguishing feature from the ritual bath for major ritual impurity (janabah), and in this chapter heading, it is established that, contrary to the ritual bath for janabah, during the ritual bath for menstruation, the disarray of the hair must be removed by combing, so that washing them becomes easier.

In the upcoming chapter, the mention of undoing hair braids will be discussed.

From this, it is understood that according to Imam Bukhari rahimahullah, undoing the hair (naqdh ra’s) during the ritual bath for menstruation is necessary, whereas it is not necessary during the ritual bath for janabah.

As Umm Salamah radi Allahu anha asked the Messenger of Allah sallallahu alayhi wa sallam: “I make many braids in my hair, do I have to undo them during the ritual bath for janabah?” He replied: “No.” (Sahih Muslim, al-Hayd, Hadith: 744 (330))

However, Abdullah ibn Amr radi Allahu anhu used to be strict in this matter; he would order women to undo their hair even during the ritual bath for janabah.

In reaction, A’ishah radi Allahu anha would say: Why does he not order them to shave their heads instead of undoing their hair? The Messenger of Allah sallallahu alayhi wa sallam and I used to perform the ritual bath together from a single vessel, and I would pour water over my head only three times. (Sahih Muslim, al-Hayd, Hadith: 747 (331))

In another hadith in Sahih Muslim, the Messenger of Allah sallallahu alayhi wa sallam told Umm Salamah radi Allahu anha that it is sufficient for you to pour three handfuls of water over your head. (Sahih Muslim, al-Hayd, Hadith: 744 (330))

According to Imam Bukhari rahimahullah, the concession regarding hair applies to the ritual bath for janabah, not for menstruation; in the ritual bath for menstruation, the hair must be undone and combed. However, the majority (jumhur) consider this to be recommended (mustahabb), because in one narration, Umm Salamah radi Allahu anha asked about both the ritual bath for janabah and for menstruation: Is it necessary to undo the hair in both? He replied: No. (Sahih Muslim, al-Hayd, Hadith: 745 (330)) (Some scholars have declared the words “wal-haydah” in this narration to be anomalous (shadh), and this is the preferred view.)

Therefore, the argument of the majority is not correct.

According to the majority, there is no difference between the ritual bath for janabah and for menstruation; it is necessary for water to reach the roots of the hair. If this can be achieved without undoing the hair, then there is no need to undo it. If water cannot reach the roots without undoing, then it is necessary to undo the hair. According to us, the narration of Sahih Bukhari is preferred, in which the undoing of the hair during the ritual bath for menstruation is mentioned.

It should be noted that in the hadith of the chapter, the ritual bath is not mentioned, but in the chapter heading, Imam Bukhari has specified the ritual bath. According to him, undoing the hair and combing it is an allusion to the ritual bath, or he relied on other narrations in which the ritual bath is mentioned. (Sahih Muslim, al-Hajj, Hadith: 2937 (1213))

Now there are two scenarios:
© This ritual bath is considered related to menstruation, even if menstruation has not yet ended; however, it can be done for the purpose of reducing and lessening impurity.
© The ritual bath of ihram is considered a Sunnah, in which bodily cleanliness and purification are intended.

The ritual bath of ihram is of the status of Sunnah. If, due to cleanliness and purification, it is necessary to undo the hair and comb it during the ritual bath, then all the more so must this necessity be acknowledged in the ritual bath for menstruation, as the purpose of cleanliness and purification exists in both cases. In fact, the importance given to the ritual bath for menstruation is not given to the ritual bath of ihram in any way, because the ritual bath for menstruation is obligatory (fard), and its purpose is the removal of impurity, whereas the ritual bath of ihram is Sunnah and its purpose is only bodily cleanliness. (Fath al-Bari: 1/541)

2.
The “Night of al-Muhassab” refers to the night in which, after completing the rites of Hajj, the people of Madinah would halt for assembling their caravan. Their encampment was in the valley of al-Muhassab, which is a place between Makkah and Mina. Then, gathering there, they would depart towards Madinah in the last part of the night. The thirteenth or fourteenth night of Dhu al-Hijjah is called Laylat al-Hasbah or the Night of al-Muhassab.

Explanation:
This is also called the Tawaf al-Ifadah. It is performed on the tenth day after coming from Mina. This tawaf is obligatory (fard) and is a pillar (rukn) of Hajj. However, the Tawaf al-Wada‘, which pilgrims perform at the time of departure from the Sacred Ka‘bah, is not obligatory (fard). Therefore, it is excused for a menstruating woman.

Hadith Commentary:
1.
There are three types of circumambulation (tawaf):
➊.
Tawaf al-Qudum:
It is also called the Tawaf of Greeting (tahiyyah).
This tawaf is performed immediately upon entering the House of Allah (Baytullah).
If a woman arrives in Makkah in a state of menstruation (hayd), this tawaf is waived for her.
➋.
Tawaf al-Ifadah:
It is also called the Tawaf of Visitation (ziyarah).
This is a pillar (rukn) of Hajj.
This tawaf is performed on the 10th of Dhul-Hijjah.
It is not waived under any circumstance.
If a woman begins menstruating, she should wait until it ends, perform Tawaf al-Ifadah, and then return to her homeland.
➌.
Tawaf al-Wada‘:
It is also called the Tawaf of Departure (sadr), which is performed at the time of returning home.
If a woman is in a state of menstruation, Tawaf al-Wada‘ is also waived for her.
2.
The purpose of Imam al-Bukhari rahimahullah is that after performing Tawaf al-Ifadah, which is a pillar of Hajj, if a woman begins menstruating, it is not necessary for her to remain in Makkah for Tawaf al-Wada‘; she may return to her home, because the Shari‘ah has waived it for her.
Tawaf al-Ifadah is also called Tawaf al-Rukn, Tawaf al-Ziyarah, and Tawaf Yawm al-Nahr.
The initial fatwa of Ibn ‘Umar radi Allahu anhu was that a menstruating woman must wait for purification (taharah) in order to perform Tawaf al-Wada‘.
When he learned that the Messenger of Allah sallallahu alayhi wa sallam had granted a concession in this matter, he retracted this position—or perhaps he had known of the concession earlier but had forgotten, and thus began issuing a fatwa that was affected by this forgetfulness; later, when reminded, he withdrew his fatwa.
From this hadith, it is understood that a menstruating woman cannot perform the circumambulation (tawaf) of the House of Allah (Baytullah).
(Fath al-Bari: 1/555)

Commentary:
(1)
By uncovering the head is meant that the plaited hair should be untied and the head washed.
This ruling does not apply to the ritual bath (ghusl) of major ritual impurity (janabah). (See Hadith: 604, 603)

(2)
Some individuals, reasoning from the wording found in Sahih Muslim (فَأَنْقُضُهُ لِلْحَيْضَةِ وَالْجَنَابَةِ؟ فَقَالَ لَا) (Sahih Muslim, Book of Menstruation, Chapter: Ruling on the Braids of a Woman Performing Ritual Bath, Hadith: 330), say that it is not necessary for a woman to untie her hair during the ritual bath (ghusl) of menstruation (hayd). However, the author of ‘Awn al-Ma‘bud and Shaykh al-Albani rahimahullah have explicitly stated that in one chain of Sahih Muslim, the addition of (الحیضة) is irregular (shadh); the original narration is preserved without (الحیضة). See: (Awn al-Ma‘bud, Book of Purification, Chapter: Should a Woman Untie Her Hair When Performing Ritual Bath, and al-Albani’s al-Sahihah, Hadith: 188)

1:
In the narration of Bukhari and Muslim, it is stated: "Ahlī bil-ḥajj wa iṣnaʿī mā yaṣnaʿu al-ḥājj ghayra annā lā taṭūfī bil-bayt," meaning: Proclaim the talbiyah for Hajj and do all the actions that a pilgrim does, except that you should not perform the circumambulation (ṭawāf) of the House (Ka'bah).

Hadith Commentary:
Vocabulary of the Hadith:
‘Aqriya:
The literal meanings of “halqi” can vary,
but the Arabs do not use these words in such contexts according to their literal meanings;
they use them merely as idiomatic expressions.

Benefits and Issues:
➊
If a woman begins menstruating before reaching Makkah al-Mukarramah or before starting the circumambulation (tawaf), she will not perform the initial circumambulation (tawaf al-qudum).
And since the sa’i between Safa and Marwah must be performed after the circumambulation of the House of Allah (Baytullah), she will also not be able to perform the sa’i. Apart from these, she will perform all the other rites (manasik) of Hajj.
Similarly, if a woman begins menstruating after performing the tawaf al-ifadah (which is performed on the 10th of Dhul-Hijjah),
then it is not necessary for her to stay for the final circumambulation (tawaf al-wada‘);
she may depart with her companions.

➋
The correct situation is that Aishah radi Allahu anha, after completing her ‘umrah, was ascending towards Mahsab from Makkah, and the Prophet sallallahu alayhi wa sallam had already prepared to descend from Mahsab towards Makkah. Upon the arrival of Aishah radi Allahu anha, he departed, as has already been mentioned in (Hadith number 123).

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that in the reward and merit of Hajj and Umrah, there is an increase or decrease corresponding to the hardship and difficulty endured, as well as the amount of expenditure incurred. Those who travel from distant places and bear hardship and toil to perform Umrah or Hajj receive greater reward and merit.

Hadith Commentary: Benefits and Issues: When they had set out from Madinah, according to the custom of the Arabs, everyone’s intention was to perform Hajj. The change had to be made later, when the command from Allah Ta’ala to combine ‘Umrah with Hajj was revealed through an implicit revelation (wahy khafi).

Hadith Commentary: Benefits and Issues: There is no contradiction in these various narrations; rather, the entire situation occurred collectively. All the noble wives (azwaj mutahharat) were aware of this incident, and all of them affirmed it. Therefore, sometimes an individual’s name is mentioned, and at other times, all are mentioned collectively.

1743. Commentary: By "Maqam Shajarah" is meant Dhul-Hulaifah or Al-Bayda, which is the miqat (designated station for entering ihram) for the people of Madinah.

Hadith Commentary: The Prophet (sallallahu alayhi wa sallam) sent Aisha (radi Allahu anha) to Taneem to assume the ihram for umrah.

Regarding this, Allamah Nawab Siddiq Hasan Khan (rahimahullah) states:

➊ The miqat for the people of Makkah is the area outside the sanctuary (hill), as established by the authentic hadiths in Sahihayn and others, wherein the Prophet (sallallahu alayhi wa sallam) instructed Abdur Rahman ibn Abi Bakr (radi Allahu anhu) to take Aisha (radi Allahu anha) to Taneem, and she assumed ihram for umrah from there. Whoever claims that the miqat for umrah is one’s residence or Makkah itself, their response to this hadith is that this instruction was given merely to please Aisha (radi Allahu anha), so that she could enter into ihram from the hill, as the other wives had done. However, this answer is contrary to the apparent meaning.

➋ The conclusion is that the Prophet (sallallahu alayhi wa sallam) did not specify a miqat for umrah, whereas the specification of the miqat for hajj for people coming from every direction is established.

➌ Therefore, if umrah is to be performed from these mawaqeet (fixed stations) just like hajj, then the Prophet (sallallahu alayhi wa sallam) has stated in an authentic hadith: “Whoever is within these boundaries, his miqat is his home; he should assume ihram from his home.” Similarly, the people of Makkah should assume ihram from Makkah itself, and this is found in Sahihayn.

➍ In fact, in the hadith of Ibn Abbas (radi Allahu anhu), after mentioning the mawaqeet for the people of each locality, it is explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) said: “These are for their people and for those who pass by them, who are not of their people, for whoever intends hajj and umrah.” This hadith is in Sahihayn, and in it, the word “umrah” is explicitly mentioned.

(Budur al-Azhillah, p. 152)

The miqat for umrah for the people of Makkah is the area outside the sanctuary (hill).

Just as the Prophet (sallallahu alayhi wa sallam) instructed Abdur Rahman ibn Abi Bakr (radi Allahu anhu) to take his sister Aisha (radi Allahu anha) to Taneem, and she assumed ihram for umrah from there. And those scholars who have said that the miqat for umrah is one’s own home or Makkah itself, have responded regarding this hadith that the Prophet (sallallahu alayhi wa sallam) gave this instruction merely to console Aisha (radi Allahu anha), so that she could assume ihram from the hill, as the other noble wives had done. However, this answer is contrary to the apparent meaning.

The conclusion is that the Prophet (sallallahu alayhi wa sallam) did not specify a miqat for umrah, whereas the specification of the miqat for hajj for people coming from every direction is established.

Therefore, if umrah is to be performed from these mawaqeet just like hajj, then the Prophet (sallallahu alayhi wa sallam) has stated in an authentic hadith that those who are within the mawaqeet, their miqat is their home, and they should assume ihram from their homes. Similarly, the people of Makkah should assume ihram from Makkah itself, and this hadith is in Sahihayn.

In fact, in the hadith of Ibn Abbas (radi Allahu anhu), after mentioning the mawaqeet for the people of each locality, it is explicitly stated that the Messenger of Allah (sallallahu alayhi wa sallam) said: “These are for their people and for those who pass by them, who are not of their people, for whoever intends hajj and umrah.” And this hadith is in Sahihayn, and in it, the word “umrah” is explicitly mentioned.

The indication of the late Nawab seems to be that when the people of Makkah will assume ihram for hajj from Makkah itself, and their homes are their miqat, then the same ruling applies for umrah.

Because in this hadith, the Messenger (sallallahu alayhi wa sallam) mentioned hajj and umrah together in the same place.

Therefore, regarding the mawaqeet, all the rulings that apply to hajj also apply to umrah.

Based on this, it is not necessary for those who are assuming ihram for umrah from Makkah Sharif to go to Taneem.

And Allah knows best what is correct.

Hadith Commentary:
(1)
From this hadith, it is also understood that abandoning adornment and unnecessary luxuries during Hajj is superior; in this, a person should not be concerned with his own comforts. If any hardship or difficulty arises during this journey, it should be borne with a cheerful face, and no word of complaint should come to one's tongue, because this journey is no less than jihad.
(2)
The Messenger of Allah (sallallahu alayhi wa sallam) sent Aisha (radi Allahu anha) to perform ‘umrah from Tan‘im because it was a location at the nearest boundary of the Haram. We will present the complete details regarding this matter later, insha’Allah.

Hadith Commentary:
There are three types of Hajj:
➊ Tamattu‘ is that one assumes the ihram for ‘umrah from the miqat, and after reaching Makkah, performs the tawaf and sa‘i, then exits the state of ihram. Then, on the eighth (of Dhu’l-Hijjah), one assumes ihram for Hajj from within the Haram itself.
➋ The second is Qiran, which is that one assumes ihram for both Hajj and ‘umrah together from the miqat, or first assumes ihram for ‘umrah and then includes Hajj in it. In this case, the acts of ‘umrah are incorporated into the Hajj, and the acts of ‘umrah do not need to be performed separately.
➌ The third is Ifrad Hajj, meaning one assumes ihram for Hajj alone from the miqat, and for the one who does not have a sacrificial animal (hady) with him, it is permissible to convert his Hajj into ‘umrah.
This is permissible according to our Imam Ahmad ibn Hanbal rahimahullah and all the Ahl al-Hadith.
But Imam Malik, Shafi‘i, Abu Hanifah, and the majority of scholars have said that this matter was specific to those Companions radi Allahu anhum whom the Prophet sallallahu alayhi wa sallam granted permission, and they take as evidence the hadith of Hilal ibn Harith, in which it is stated, “This is specific for you.” However, this narration is weak and not reliable.
Imam Ibn al-Qayyim, Shawkani, and the verifying scholars of Ahl al-Hadith have said that the conversion (fasakh) of Hajj has been narrated by twenty-four Companions radi Allahu anhum.
A single weak narration of Hilal ibn Harith cannot stand against them.
The Prophet sallallahu alayhi wa sallam commanded those Companions who had not brought a sacrificial animal to perform ‘umrah and exit the state of ihram.
From this, the permissibility of tamattu‘ and converting Hajj into ‘umrah is established. And the command given to ‘A’ishah radi Allahu anha to intend Hajj, from this the permissibility of Qiran is derived.
Although this is not explicitly stated in that narration, since she did not perform ‘umrah due to menstruation and began Hajj, this meaning is derived.
This has already been explicitly stated in the previous narrations.
(Wahid al-Zaman, rahimahullah)

Hadith Commentary:
(1)
When the Messenger of Allah (sallallahu alayhi wa sallam) instructed those noble Companions (radi Allahu anhum) who had not brought sacrificial animals to perform ‘umrah and then exit the state of ihram, this establishes the validity of Hajj al-Tamattu‘. Furthermore, it also proves the permissibility of converting (fasakh) the intention of Hajj into ‘umrah.

(2)
This is also the heading chosen by Imam al-Bukhari (rahimahullah); however, in this hadith it is mentioned that our intention was only to perform Hajj, whereas according to the narration of ‘Urwah, ‘A’ishah (radi Allahu anha) had assumed ihram for ‘umrah.
(Sahih al-Bukhari, al-‘Umrah, Hadith: 1783; al-Maghazi, Hadith: 4395)
‘Allamah Isma‘ili (rahimahullah) has declared the narration in which ‘A’ishah (radi Allahu anha) is mentioned as having assumed ihram for ‘umrah to be incorrect.
The real matter is that, in the pre-Islamic era (Jahiliyyah), it was thought that ‘umrah should not be performed during the months of Hajj. Therefore, the noble Companions (radi Allahu anhum) set out having assumed ihram for Hajj.
Among them was also ‘A’ishah (radi Allahu anha).
Then, when the Messenger of Allah (sallallahu alayhi wa sallam) clarified and declared it permissible to perform ‘umrah during the months of Hajj, ‘A’ishah (radi Allahu anha) assumed ihram for ‘umrah. Therefore, there is no need to declare the narration of ‘Urwah as incorrect.
A possible reconciliation between these various narrations is that ‘A’ishah (radi Allahu anha) initially assumed ihram for Hajj al-Ifrad, just as the other Companions did.
This is what is mentioned in the aforementioned hadith of Aswad.
Then, when the Prophet (sallallahu alayhi wa sallam) instructed that the ihram for Hajj be converted into ‘umrah, ‘A’ishah (radi Allahu anha) also changed her ihram to that of ‘umrah, as is mentioned in the hadith of ‘Urwah. However, when they entered Makkah al-Mukarramah, ‘A’ishah (radi Allahu anha) was unable to perform ‘umrah due to her condition, so the Prophet (sallallahu alayhi wa sallam) instructed her to leave off the ‘umrah and said: “Now intend the ihram for Hajj.”
(Fath al-Bari: 3/534)

Hadith Commentary:
(1)
The first part of the chapter heading is established from this hadith, but the second part is not proven by it.
Perhaps Imam al-Bukhari rahimahullah has alluded to another narration of this hadith, in which Imam Malik rahimahullah has reported an additional statement that a menstruating woman should also not perform the sa’i (ritual walk) between Safa and Marwah.
This addition has not been narrated from Imam Malik except by Yahya ibn Yahya al-Naysaburi.
Even if this addition is authentic, it still cannot be used as a basis to make ablution (wudu) a condition for the sa’i between Safa and Marwah; however, performing tawaf (circumambulation) before the sa’i is necessary.
Since tawaf without ablution is not valid, by virtue of its dependence, the sa’i would also be prohibited without ablution.
Ibn Abi Shaybah has narrated from Ibn Umar rahimahullah that a menstruating woman should perform all the rites of Hajj except for the tawaf of the House (Ka’bah) and the sa’i between Safa and Marwah.
(al-Musannaf li-Ibn Abi Shaybah: 2/129)
None of the early generations made ablution a condition for the sa’i between Safa and Marwah, except that it is reported from Hasan al-Basri rahimahullah.
(Fath al-Bari: 3/637) (2)
Imam al-Bukhari rahimahullah has established the second part of the chapter heading in this way: this hadith prohibits a menstruating woman from performing the tawaf of the House (Ka’bah).
From this, it is understood that the sa’i between Safa and Marwah can be performed without ablution and without ritual purity (taharah).
It is also established from Ibn Umar radi Allahu anhu that if a woman begins menstruating after tawaf but before the sa’i, she may perform the sa’i between Safa and Marwah.
In our view, making ablution a requirement for the sa’i between Safa and Marwah is questionable.
And Allah knows best.

Hadith Commentary:
This is also called the Tawaf al-Ifadah, Tawaf al-Sadr, and Tawaf al-Rukn. In some narrations, it is mentioned that the Prophet (sallallahu alayhi wa sallam) performed this tawaf during the day.
Imam al-Bukhari (rahimahullah), by bringing the hadith of Abu Hisan, reconciled the various narrations in such a way that the statements of Jabir and Abdullah ibn Umar (radi Allahu anhuma) pertain to the first day, while the hadith of Ibn Abbas (radi Allahu anhu) relates to the remaining days. It is even narrated that:
أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَزُورُ الْبَيْتَ كُلَّ لَيْلَةٍ مَا أَقَامَ بِمِنًى
—that the Prophet (sallallahu alayhi wa sallam) used to visit the House (the Ka‘bah) every night that he stayed in Mina, meaning that during the days of Mina, he would come to Makkah every night and perform the Tawaf al-Ziyarah.
(Fath al-Bari)

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) thought that Lady Safiyyah (radi Allahu anha) had not performed the Tawaf al-Ziyarah (the main circumambulation of Hajj), and that she would keep us waiting until she became pure, because Tawaf al-Ziyarah is obligatory (fard); without it, Hajj is not complete. After that, we were to depart for Madinah Tayyibah. However, when it was informed that she had already performed Tawaf al-Ziyarah on the tenth day, he (sallallahu alayhi wa sallam) said that now there was no need to stay, rather, set out, and he granted the concession to omit the Tawaf al-Wada‘ (farewell circumambulation), because it is waived for a menstruating woman.

(2)
It should be noted that Abu Salamah ibn Abd al-Rahman is not the only one who narrates from Lady Aishah (radi Allahu anha); rather, ‘Urwah, Qasim, and Aswad have also narrated this report from Lady Aishah (radi Allahu anha). The narration of Qasim has been recorded by Imam Muslim, and the narrations of ‘Urwah and Aswad have been recorded by Imam Bukhari (rahimahullah) with his connected chains of transmission. (Fath al-Bari: 3/717)

Hadith Commentary:

Here, an objection arises because in a previous narration it has been mentioned that when the Prophet (sallallahu alayhi wa sallam) intended to have relations with Safiyyah (radi Allahu anha), Aisha (radi Allahu anha) said that she was menstruating. So, if the Prophet (sallallahu alayhi wa sallam) did not know that she had already performed the Tawaf al-Ziyarah, as is implied by this narration, then why did he intend to have relations with her? The answer is that at the time of intending relations, he (sallallahu alayhi wa sallam) may have thought that, like the other wives, she too had performed the Tawaf al-Ziyarah, because he (sallallahu alayhi wa sallam) had given all his wives permission to perform the Tawaf, and at the time of departure, this matter may not have been on his mind, or he may have thought that perhaps she began menstruating before the Tawaf al-Ziyarah and thus had not performed it.

(Wahidi)

In any case, in this way, both narrations can be reconciled. Reconciling different authentic narrations in this manner is appropriate, rather than attempting to reject them, as nowadays the deniers of hadith, according to their custom, wish to judge the hadith according to their deficient intellects. May Allah's curse be upon their intellects, for when they find themselves incapable of understanding the depths of the words of the Messenger (sallallahu alayhi wa sallam), they choose this dangerous path of misguidance and deviation.

There is not even the slightest room for doubt or suspicion that denying authentic hadith is tantamount to denying the Noble Qur’an; rather, it is a denial of Islam and this comprehensive Shari’ah. After this reality, if the deniers of hadith are declared completely outside the fold of Islam and the ranks of the believers, then this decision is entirely justified.

And Allah is the Trustee over what we say.

Hadith Commentary:
Ibn Abd al-Salam said that this is not an absolute rule; in some acts of worship, there is less hardship and difficulty compared to other acts of worship, yet the reward is greater. For example, worshipping during the Night of Decree (Laylat al-Qadr) carries more reward than worshipping on many nights of Ramadan, or the reward for obligatory prayer (salah) or obligatory almsgiving (zakat) is much greater than that of voluntary prayers (nafl salah) and voluntary charity (nafl sadaqah).

Hadith Commentary:
(1)
The meaning is that spending wealth in acts of obedience is a cause of virtue, and likewise, suppressing the desires of the self and bearing hardship is also a cause of greater reward with Allah. However, this is not an absolute rule but a general one, because sometimes, due to certain circumstances, a small act of worship becomes the cause of greater reward. For example:
Worship on the Night of Qadr (Laylat al-Qadr) is superior to the worship of a thousand months, and this is due to the virtue of the time; and performing prayer in Masjid al-Haram is equal to one hundred thousand prayers, and this superiority is due to the blessing of the place.

(2)
It should be clear that only such spending and hardship are valid which are not condemned by the Shari‘ah; spending wealth wastefully or unnecessarily putting oneself into hardship is absolutely not praiseworthy in the Shari‘ah.

(3)
Apparently, from this hadith it seems that performing ‘umrah from the nearest miqat would result in less reward; most likely, the Messenger of Allah (sallallahu alayhi wa sallam) assumed the ihram for ‘umrah from Ji‘ranah, which is the farthest miqat in relation to Makkah al-Mukarramah.
(Fath al-Bari: 3/771)
And Allah knows best.

Benefits and Issues:

➊
By "Maqam Shajarah" is meant Dhu’l-Hulayfah, which is the miqat (appointed station for entering ihram) for the people of Madinah. The reason this place is called "al-Shajarah" (the tree) is that at that time there was a tree there.
At this place, Asma bint Umays radi Allahu anha gave birth to Muhammad ibn Abi Bakr.

➋
Muhammad ibn Abi Bakr radi Allahu anhu is among the younger Companions (as-Sighar as-Sahabah).
This son of Abu Bakr radi Allahu anhu, born from the womb of Asma bint Umays radi Allahu anha, remained under the upbringing and care of Ali radi Allahu anhu after Asma married him. Later, Ali radi Allahu anhu also appointed him as the governor of Egypt.

➌
Asma bint Umays radi Allahu anha is the maternal sister of Umm al-Mu’minin Maymunah bint al-Harith.
She was first married to Ja’far ibn Abi Talib radi Allahu anhu.
After his martyrdom in the Battle of Mu’tah, she married Abu Bakr radi Allahu anhu.
After his death, Ali radi Allahu anhu married her.

➍
A woman experiencing menstruation (hayd) or postnatal bleeding (nifas) will also enter ihram from the miqat.
Furthermore, at the time of ihram, a woman experiencing menstruation or postnatal bleeding should also perform the ritual bath (ghusl).

Benefits and Issues:
➊ The acts of Hajj are fundamentally comprised of staying at various locations (Mina, Muzdalifah, Arafat) and engaging in remembrance and supplication, and menstruation (hayd) and postnatal bleeding (nifas) do not prevent these.

➋ Menstruation (hayd) and postnatal bleeding (nifas) are an impediment to the circumambulation (tawaf) of the Ka'bah. However, there is allowance in terms of time for these.

➌ Islam is a complete religion in which full consideration has been given to human needs and weaknesses.

➍ In sacrifice (qurbani), it is permissible to sacrifice as many animals as possible. The Messenger of Allah (sallallahu alayhi wa sallam) sacrificed one hundred camels on his own behalf.

Benefits and Issues:

➊
Tawaf al-Ifadah is a pillar (rukn) of Hajj, which is performed on the 10th of Dhul-Hijjah.

➋
If a woman is unable to perform Tawaf al-Ifadah on the 10th of Dhul-Hijjah due to menstruation (hayd), then she should perform it when she becomes pure.

➌
If a woman has already performed Tawaf al-Ifadah, and she experiences menstruation on the day of departure from Makkah, then Tawaf al-Wada‘ is waived for her.

➍
The statement of the Messenger of Allah (sallallahu alayhi wa sallam):
“May you become barren! May your head be shaved!” is not meant as a supplication (du‘a) against her, but rather, according to the common idiom of the Arabs, it is an expression of distress.

Hadith Commentary:
➊
On the tenth of Dhu al-Hijjah, it is obligatory for pilgrims to perform the circumambulation (tawaf) of the House of Allah (Baytullah).
This is called Tawaf al-Ziyarah, Tawaf al-Sadr, and Tawaf al-Ifadah.
Until this tawaf is performed, the Hajj is not complete.
Menstruation (hayd) and postnatal bleeding (nifas) cannot be reasons for exemption from this tawaf.
➋
There is another tawaf, called Tawaf al-Wada‘ (Farewell Tawaf), which is performed after completing the Hajj.
It is obligatory for those coming from outside (Makkah).
A menstruating woman must wait for Tawaf al-Ziyarah, but there is no need to wait for Tawaf al-Wada‘; thus, when Lady Safiyyah (radi Allahu anha) began menstruating, the Noble Prophet (sallallahu alayhi wa sallam) thought perhaps she had not performed Tawaf al-Ifadah, upon which he expressed concern.
When it became known that she had already performed Tawaf al-Ifadah, he (sallallahu alayhi wa sallam) gave the order to depart.
Since this hadith mentions the Farewell Hajj (Hajjat al-Wada‘), Imam al-Bukhari (rahimahullah) has narrated this hadith.

Chapter of Sahih Bukhari Hadith Number: 5329: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَلاَ يَحِلُّ لَهُنَّ أَنْ يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِي أَرْحَامِهِنَّ} مِنَ الْحَيْضِ وَالْحَبَلِ:»
Relevance between the Chapter Heading and the Hadith:
Apparently, the connection between the chapter heading (tarjamat al-bab) and the hadith is not evident, because in the chapter heading, the statement of Allah is quoted that it is not permissible for women to conceal what Allah has created in their wombs, whereas in the hadith under discussion, there are no words explicitly mentioning the womb.

In reality, by reflecting on the hadith that Imam Bukhari rahimahullah has presented under this chapter, the relevance becomes clear: the Prophet sallallahu alayhi wa sallam accepted the statement of Safiyyah radi Allahu anha regarding her menstruation (hayd), which clarifies that even in matters such as return (ruju‘), termination of waiting period (‘iddah), and pregnancy, the woman's statement will be accepted even against the husband.

Accordingly, Hafiz Ibn Hajar rahimahullah writes:
«والمقصود من الاية أن أمر العدة لما دار على الحيض والطهر، والاطلاع على ذلك يقع من جهة النساء غالباً، جعلت المرأة مؤتمنة على ذالك، قال اسماعيل القاضي دلت الاية أن المرأة المعتدة مؤتمنة على رحمها من الحمل والحيض الا ان تاتي من ذالك لما يعرف كذبها فيه، وقد أخرج الحاكم فى ”المستدرك“ من حديث ابي بن كعب أن من الامانة ان ائتمنت المراة على فرجها .» [فتح الباري لابن حجر : 412/9]
“The purpose of the blessed verse is that since the matter of ‘iddah is based on menstruation and purity (tuhr), and information about this is only available from the women themselves, the woman has been made trustworthy (amin) regarding this information. Isma‘il Qadi says that the verse indicates that a woman in ‘iddah is trustworthy regarding matters of pregnancy and menstruation (i.e., her statement will be accepted), except in the case where she commits clear and evident falsehood. In Imam Hakim rahimahullah’s ‘al-Mustadrak’, it is narrated from Sayyiduna Ubayy ibn Ka‘b radi Allahu anhu that among the trusts (amanat) is that a woman is trustworthy regarding her private parts.”

‘Allamah Ibn al-Munir rahimahullah says:
«لما رتب النبى صلى الله عليه وسلم على مجرد قول صفية انها حائض تاخيره السفر أخذ منه تعدي الحكم الي الزوج، فتصدق المرأة فى الحيض والحمل باعتبار رجعة الزوج وسقوطها والحاق الحمل به .» [فتح الباري لابن حجر : 412/10]
“When the Prophet sallallahu alayhi wa sallam, merely on the statement of Lady Safiyyah radi Allahu anha that she was menstruating, intended to delay the journey, then from this, the extension of the ruling to the husband is also derived. Whether it is menstruation or pregnancy, in matters of the husband’s return (ruju‘), the woman’s claims must be verified. Similarly, in matters of miscarriage or pregnancy, or its attribution, her statement will be considered.”

It is written in Sahih Bukhari with the marginal notes of al-Saharanfuri:
«كئية اي خزينة وهذا موضع الترجمة اذا يفهم منه أظهرت حيضها .» [صحيح بخاري بحاشية السهارنفوري : 761/10]

Badr al-Din Ibn Jama‘ah rahimahullah, explaining the relevance between the chapter and the hadith, writes:
“Derivation (istinbat) will be made on the basis of the woman’s statement regarding the issues of menstruation and pregnancy, because the Prophet sallallahu alayhi wa sallam delayed the journey merely on the statement of Safiyyah radi Allahu anha. Thus, this indicates that indeed the woman’s statement will be considered valid in matters of ‘iddah, menstruation, and pregnancy.”

Therefore, from all these details, the connection between the chapter heading and the hadith is as follows: the Prophet sallallahu alayhi wa sallam delayed the journey on the statement of Safiyyah radi Allahu anha regarding her menstruation. When the woman’s statement is considered valid in the matter of menstruation, then certainly her statement will also be considered valid regarding pregnancy, miscarriage, and ‘iddah. Thus, this is where the relevance between the chapter heading and the hadith lies.

Hadith Commentary:

"‘Uqra halqa" are words of endearment in Arabic; they are not intended as a curse.
"‘Uqra" means: May Allah wound you.
"Halqa" means: May there be a wound in your throat.

The relevance of this hadith to the chapter is as follows: The Prophet sallallahu alayhi wa sallam accepted only the statement of Safiyyah radi Allahu anha regarding her menstruation, which shows that in matters such as return (ruju‘), lapse of return, completion of waiting period (‘iddah), and similar issues, the woman's statement will be accepted even in opposition to the husband.

Hadith Commentary:
(1)
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) accepted the statement of Safiyyah (radi Allahu anha) regarding her menstruation (hayd).
From this, it is understood that matters related to women are to be accepted based solely on their statements; therefore, they should fear Allah and report matters truthfully.
(2)
In any case, the waiting period (‘iddah) depends on menstruation (hayd) and purity (tuhr), and in this regard, the statement of women will be relied upon unless evidence indicates that they are lying.
(Fath al-Bari: 9/596)

Hadith Commentary:

And it is evident that the Prophet (sallallahu alayhi wa sallam) did not command his wives to offer separate sacrifices, thus the position of the majority (jumhur) is established.

Imam Malik, Ibn Majah, and Tirmidhi have narrated from Ata bin Yasar that he said: I asked Abu Ayyub (radi Allahu anhu) what was the practice regarding sacrifice during the time of the Messenger of Allah (sallallahu alayhi wa sallam)? He said: A man would offer one goat as a sacrifice on behalf of himself and his household, and he would eat from it and feed others. Then people, out of pride, began the practice that you now see, which is contrary to the Sunnah.

Hadith Commentary:
(1)
The position of the people of Kufa is that only a resident free man can offer a sacrifice on his own behalf; a traveler, whether himself or on his behalf, cannot offer a sacrifice.
Similarly, according to the opinion of some scholars, sacrifice is not obligatory upon women.
Imam Bukhari rahimahullah, refuting all these views, has established that a traveler can himself offer a sacrifice and a sacrifice can also be offered on his behalf. Likewise, a woman can offer a sacrifice and it is also permissible to offer a sacrifice on her behalf. Accordingly, in this hadith, the Messenger of Allah sallallahu alayhi wa sallam was a traveler and he offered a sacrifice, and a cow was slaughtered as a sacrifice on behalf of the noble wives (azwaj mutahharat).
(2)
Imam Nawawi rahimahullah has written in his commentary on Sahih Muslim that the Messenger of Allah sallallahu alayhi wa sallam offered the sacrifice on behalf of the noble wives with their permission (Sharh Muslim li-Nawawi: 8/206, under hadith number: 2918 (1211)).
However, this does not seem to be correct.
If he had taken their permission, then Aisha radi Allahu anha would not have asked about the meat—what it was and where it had come from. And Allah knows best.

Hadith Commentary:
(1)
In one hadith, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam), on the occasion of the Farewell Pilgrimage (Hajjat al-Wada’), slaughtered a cow on behalf of his wives collectively—those among them who had performed ‘umrah.
(Sunan Ibn Majah, al-Adahi, Hadith: 3133)

(2)
This hadith also shows that any other person may slaughter the sacrificial animal if the one offering the sacrifice is unable to slaughter properly himself. In any case, there is no harm if someone else slaughters, or assists the one offering the sacrifice in the act of slaughtering.
And Allah knows best.

Hadith Commentary:
It is understood from this that in such a case of necessity, the Tawaf al-Ifadah can suffice in place of the Tawaf al-Wada‘.
Tawaf al-Ifadah is performed on the 10th of Dhul-Hijjah, while Tawaf al-Wada‘ is performed on the day of departure from Makkah.

Hadith Commentary:
In the first hadith, the Messenger of Allah (sallallahu alayhi wa sallam) used the phrase "may your hands be dust-covered" (turibat yameenuk) for Aisha (radi Allahu anha), and in the second hadith, he used the words "may your neck be cut" (uqra halqi) for Safiyyah (radi Allahu anha). The literal meanings of these phrases are not intended; rather, among the Arabs, such expressions are used to convey astonishment.

In addition, there is a noble statement of the Messenger of Allah (sallallahu alayhi wa sallam) which is very hope-inspiring for the Ummah:
"O Allah! I have made a covenant with You which You will not break. In the end, I am but a human being. If I have caused any harm to a believer, if I have spoken harshly to him, cursed or reviled him, or struck him, then make that for him a means of purification, mercy, and nearness (to You), and on the Day of Resurrection, make him among those brought near to You because of it."
(Sahih Muslim, al-Birr wa's-Silah, Hadith: 6619(2601))

349. Commentary:

➊ The phrase "daughters of Adam" is evidence that menstruation (hayd) has been prescribed for women from the very beginning, whereas it is transmitted from Abdullah ibn Mas‘ud radi Allahu anhu in a mawquf (companion's statement) form that menstruation was imposed upon the women of Bani Isra'il. See: [فتح الباري : 519/1]
A reconciliation between these two is possible in this way: the beginning was indeed from Hawwa (Eve) alayhas-salam herself, but during the era of Bani Isra'il, there was some increase (in its duration or severity), and this is not far-fetched. And Allah knows best.

➋ «أَنَفِسْتِ» In this sentence, by "nifas" (postnatal bleeding), what is meant is "hayd" (menstruation). It has been called "nifas" by way of analogy. The second part of the chapter is established from here.

243. Commentary:

➊ The intention of the Imam is that Ashhab, in this hadith, has mentioned both Hisham ibn Urwah along with Imam Malik’s teacher Ibn Shihab al-Zuhri, whereas the general narrators in this narration mention only al-Zuhri as Imam Malik’s teacher. When a narrator is not corroborated by any other companion, his narration is called “gharib” (solitary).

➋ Since entering the House of Allah (Baytullah) is prohibited during menstruation (hayd), therefore, a menstruating woman is forbidden from performing tawaf (circumambulation), and since sa’i (walking between Safa and Marwah) is dependent upon tawaf, it is also prohibited.

➌ Tan’im is the nearest point of the boundary (hill) on the road from Makkah to Madinah, i.e., the Haram ends here. The Prophet sallallahu alayhi wa sallam gave this special ruling for Aisha radi Allahu anha that she should assume ihram from Tan’im and perform ‘umrah, because Aisha radi Allahu anha had missed ‘umrah due to menstruation. This permission is not for everyone, that they may assume ihram from Tan’im and perform ‘umrah, as many pilgrims coming from outside the Miqat do, and some scholars also issue fatwas for its permissibility. However, this permissibility is questionable, as there is no evidence for it. The correct view is that for performing another ‘umrah, it is necessary to go to the Miqat and assume ihram from there. Or, in light of the aforementioned hadith, this permission to assume ihram from Tan’im is only for those women who could not perform ‘umrah due to their specific days (menstruation). And Allah knows best.

➍ Since the ihram of Hajj continues for several days, it was commanded to untie the braids and perform a thorough ritual bath (ghusl), so that there would be no hardship later. This bath has no connection to menstruation; rather, it is for cleanliness, and it is recommended (mustahabb) for every pilgrim in ihram.

291. Commentary:
➊ Since it is prohibited for a woman to stay in the mosque during menstruation, and tawaf (circumambulation) takes place in the mosque, therefore she is prevented from performing tawaf. Sa’i is also dependent upon tawaf, so it too is prohibited.
➋ The slaughtering of a cow by the Prophet sallallahu alayhi wa sallam on behalf of his wives would have been a voluntary (nafl) act, because sacrifice is not obligatory upon one performing Hajj Ifrad. It is possible that some of them may have performed ‘umrah along with Hajj.

This hadith has already been mentioned previously. For detailed benefits, see Hadith: 2764, 2765. As for the issue of the chapter—whether every person in the state of ihram for Hajj, who does not have a sacrificial animal with him, can perform ‘umrah and become released from ihram—the answer is that he can indeed become released from ihram; this is the correct view. Imam Ahmad and the Ahl al-Zahir still consider this permissible, and in fact, according to some researchers, if someone enters Makkah in the state of ihram for Hajj, then necessarily his ihram for Hajj will be converted into ‘umrah, and he will have to become released from ihram, whether he wishes to or not. Tamattu‘ is permissible until the Day of Judgment because there is explicit permission for it in the Noble Qur’an, and the address is general.

391. Commentary:

➊ Tawaf al-Ifadah refers to the circumambulation (tawaf) performed on the 10th of Dhul-Hijjah, which is obligatory upon the pilgrim (haji). The meaning of "ifadah" is "return." Since this tawaf is performed after returning from Arafat, it is called Tawaf al-Ifadah. In addition to this, it is also called Tawaf az-Ziyarah and Tawaf al-Fard (the obligatory tawaf).

➋ After completing the rites of Hajj, it is also necessary to perform tawaf before returning home; this is called Tawaf al-Wada‘ (the farewell tawaf). However, if a woman has already performed Tawaf al-Ifadah and then her menstruation (hayd) begins before the date of her return home, she is excused and may return home without performing Tawaf al-Wada‘.

(1) "Reached the place of Sarif." Here, the hadith is concise in that our intention was for Hajj, but the Prophet (sallallahu alayhi wa sallam) instructed those who had not brought sacrificial animals to change their intention for Hajj to that of ‘Umrah. I also changed my intention for Hajj to ‘Umrah, but now menstruation (hayd) began. Due to this, Sayyidah Aishah (radi Allahu anha) became distressed, so the Messenger of Allah (sallallahu alayhi wa sallam) clarified the aforementioned procedure and thus removed her distress.

(2) "What others in the state of ihram do." Another meaning could be that whatever one who enters the state of ihram does, you should also do.

➊ Lexical Explanation:
«لَمَّا جِئْنَا» "When we came." This actually refers to the incident during the journey of the Farewell Pilgrimage (Hajjat al-Wada‘). At that time, Sayyidah Aisha radi Allahu anha was in a state of ihram (ritual consecration).
«سَرِف» The letter "seen" has a fatha (zabar) and the letter "ra" has a kasrah (zer) beneath it. This word is diptote (ghayr munsarif) for two reasons: first, because it is a proper noun (a place name), and second, due to its femininity. It is the name of a place near Makkah, at a distance of approximately ten miles.
«حِضْتُ» This is the first person singular form: "I began to menstruate."

Benefit:
According to this hadith, a menstruating (ha’idh) woman cannot perform the circumambulation (tawaf) of the House of Allah, because according to most scholars, purity is a condition for tawaf. In the state of menstruation, a woman becomes impure, and it is not permissible for an impure woman to remain in the mosque for an extended period; and the Ka‘bah is the most virtuous of mosques, so she is even more prohibited from performing tawaf. In such a state, she also cannot perform prayer (salah). Furthermore, now the area of sa‘i (the place for walking between Safa and Marwah) has also been included within the mosque, so she cannot perform sa‘i either. For this reason, the author (of Bulugh al-Maram) has mentioned this hadith in the chapter «باب الحيض» of Bulugh al-Maram.

Hadith Authentication: [وأخرجه البخاري 1806، ومسلم 1230، من حديث مالك به]
Jurisprudential Points:
➊ If a person who intends to perform ‘umrah later changes his intention to perform both ‘umrah and hajj together (i.e., qiran hajj), it is permissible.
➋ If the journey is dangerous, it is still permissible to travel to the House of Allah for hajj and ‘umrah.
➌ If someone comes to Makkah in the state of ihram with the intention of performing ‘umrah or hajj, and due to some excuse is prevented from entering the Haram, he should exit the state of ihram and offer a goat as compensation (fidyah). Later, he must make up (qada) for that ‘umrah or hajj. And Allah knows best.
➍ In all matters, the Prophetic method should be kept in view.
➎ One should issue a fatwa only after thorough deliberation on the issues.
➏ If research on an issue changes, one should retract the previous opinion and act upon the new research.

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:
It is prohibited to perform the circumambulation (tawaf) of the House of Allah (Baytullah) while in the state of menstruation (hayd). The farewell circumambulation (tawaf al-wada') is obligatory, but it is waived for a menstruating woman.

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.