Sahih Ibn Khuzaymah

Lady Aisha (may Allah be pleased with her) narrates that we set out with the Messenger of Allah (peace be upon him) at the beginning of Dhul-Hijjah (for the journey of Hajj). The Messenger of Allah (peace be upon him) said: "Whoever wishes to recite the Talbiyah for only Umrah, let him recite the Talbiyah for only Umrah, and whoever wishes to enter into Ihram for Hajj, let him do so. If I had not brought the sacrificial animal with me, I would have also recited the Talbiyah for Umrah." Therefore, some of the noble Companions entered into Ihram for Umrah and some for Hajj. Then, before entering Makkah Mukarramah, I began menstruating and remained in that state until the day of Arafah. I complained about this to the Messenger of Allah (peace be upon him), so he said: "Leave the acts of Umrah, untie your hair and comb it, and then enter into Ihram for Hajj." Then, when the night of the valley of Muhassab came, he sent me with Sayyiduna Abdur Rahman bin Abi Bakr (may Allah be pleased with them both) to Tan'eem. He seated me behind him on the camel. So, from there, I entered into Ihram for Umrah in place of my previous Umrah. In this way, Allah Almighty enabled Mother Aisha (may Allah be pleased with her) to complete both Hajj and Umrah, but for this, no sacrifice, fasting, or charity was required (as expiation). Imam Abu Bakr (may Allah have mercy on him) says that when reconciling the different narrations about the Hajj of the Prophet (peace be upon him), I explained this issue: Lady Aisha (may Allah be pleased with her) left the acts of her Umrah only because, due to menstruation, she could not perform the Tawaf of the Sacred House; this does not mean that she had annulled her Umrah. I also explained at that point that the statement of the Prophet (peace be upon him): "Your one Tawaf will suffice for both your Hajj and Umrah," is evidence that she did not abandon Umrah, but rather, due to menstruation, she temporarily left performing its acts because it was not possible for her to perform Tawaf in that state. And I also clarified that the words of the hadith stating that she did not have to offer any sacrifice, fasting, or charity in this matter mean that for the Umrah performed after Hajj, she did not have to offer any sacrifice, fasting, or charity. The evidence for the correctness of this interpretation is that before the Umrah performed by Lady Aisha (may Allah be pleased with her) from Tan'eem, the Prophet (peace be upon him) had already offered a cow as a sacrifice on behalf of his noble wives. Did you not hear the words of Mother Aisha, "Then, when the day of sacrifice came, meat from a cow was brought to us. We asked, 'What kind of meat is this?' It was said that the Prophet (peace be upon him) had offered a cow as a sacrifice on behalf of his wives." In this way, Mother Aisha clarified that before her Umrah from Tan'eem, a sacrifice had already been made during her Hajj. At the end of the narration of Muhammad bin Abdur Rahman bin Nawfal, Lady Aisha (may Allah be pleased with her) narrates that the Prophet (peace be upon him) said: "(Go) with your brother Abdur Rahman to Tan'eem and enter into Ihram for Umrah from there." So I did so, and did not offer any sacrifice.

Hazrat Urwah narrated that I heard Sayyidah Aisha (may Allah be pleased with her) saying this. Then she narrated the whole story. And at the end of the story, she mentioned the above statement. Muhammad bin Abdur Rahman narrates from Hazrat Urwah that Sayyidah Aisha (may Allah be pleased with her) told him about her Umrah which she performed after performing Hajj with the Messenger of Allah (peace and blessings be upon him). Mother Aisha said that she got her menses, so she performed her Umrah after Hajj, and then she neither fasted nor offered a sacrifice. Imam Abu Bakr (may Allah have mercy on him) says that this narration clarifies that Mother Aisha meant that after performing Umrah from Taneem (as expiation), she neither fasted nor offered a sacrifice; the Umrah before Hajj is not meant here.