The discussion regarding the hadiths of 'Aishah and Jabir (may Allah be pleased with them both) concerning tamattu' and qiran in Hajj.

The Shaykh : I want to say: What is the text you relied upon to claim that Jabir (may Allah be pleased with him) was performing tamattu'?!

The questioner : ... He is speaking about himself.

The Shaykh : Yes?

The questioner : He is speaking about himself and the Companions... ... And if the narration is established from him that he was performing tamattu'... this is the certainty if the narration is established... ... He says: We all know that Jabir was the one who took charge... of the Farewell Pilgrimage more than anyone else, and Jabir says: We did not do anything between al-Safa and al-Marwah except once, then he says: Our first circumambulation... And if it is established for us... between al-Safa and al-Marwah except once... I do not think that Allah (Glorified and Exalted is He) would leave the Messenger silent about this... This is a transmission... .

The Shaykh : Why did you leave the path of 'Aishah in the "Two Sahihs"?

The questioner : ... ... .

The Shaykh : Why did you leave the path of 'Aishah in the "Two Sahihs"?

The questioner : (May Allah be pleased with her) was occupied with herself... Perhaps we know that whenever the Messenger would enter upon her, he would find her weeping.

The Shaykh : ... .

The questioner : ... .

The Shaykh : Because she wept once or twice... whenever he entered... .

The questioner : ... Because she was occupied with herself.
...

The Shaykh : You, Professor, should.

The questioner : ... ... ... .

The Shaykh : ... What does this have to do with our topic: Is it sufficient, or is it permissible for the Wise Lawgiver to command those about whom it was said: to perform another circumambulation?

The questioner : ... .

The Shaykh : You - without offense - are begging the question when you say that they should suffice, making the point of disagreement the argument. We have not finished yet, but I ask: If it is authentic from 'Aishah and authentic from Ibn 'Abbas that those who performed tamattu' performed another circumambulation; does this contradict his (peace and blessings be upon him) saying: ? Does it contradict? If it does not contradict, why did you cite... and why did you follow him in citing this hadith?

The questioner : I am not saying... .

The Shaykh : The last evidence, you said the last evidence, the discussion has not ended... It is fine... upon us... Is it not permissible in reason and in the Shari'ah that the Lord of the Worlds, who said on the tongue of His Messenger: ? This entering includes the one who performed qiran who brought the sacrificial animal, and includes the one who performed tamattu'... and it is said regarding each of them: ; is it not permissible in reason and in the Shari'ah that it be legislated for those who performed tamattu'... another that is not specific... which is circumambulating again...? ... So I do not know how Ibn Taymiyyah cited this fatwa? ... May Allah reward you, let us now summarize the topic, my dear professor.

The questioner : I have... the Book and the Sunnah that qiran is tamattu' in the reality of the address of Allah (Glorified and Exalted is He) and the address of His Messenger (peace and blessings be upon him)... that qiran... both are tamattu'; if qiran is tamattu', and in the address of Allah (Glorified and Exalted is He)... we call it today tamattu' is also tamattu'; if every qiran... one is the same tamattu' that Allah named tamattu' and His Messenger (peace and blessings be upon him), why not...?

The Shaykh : Because the text came.

The questioner : When it is... .

The Shaykh : It is fine, you asked a question and we answered you... .

The questioner : ... .

The Shaykh : ... You are repeating the previous speech, rather you should bring us something new, you are now trying to derive from the Qur'an... and you say: Why do we oblige the one performing tamattu' to come with another sa'y? We answered you; so since we answered you, you replied to us with the same answer, say - for example - : This is not correct, say: Its cause is such and such, say: 'Aishah made a mistake, say: Ibn 'Abbas made a mistake; for every question there is an answer, whereas returning to what you previously mentioned that you rely on the hadith of Jabir, and Jabir was performing tamattu'; this is settled, we have heard it... it is not denied, but for us to establish your argument over us who say that it is necessary to perform sa'y again... that you answer our question to you, which is: What is your position regarding the hadith of 'Aishah? You said before: She intended, so we proved to you that it is not befitting to mislead her in all her claims, otherwise specifically regarding Jabir... so this, and Ibn 'Abbas says this... this is a method in knowledge that it is because he is young; especially since he was in the last life of the Messenger... I return... this is your question to take the answer from you, you say: Why do we not say: It is sufficient for the one performing tamattu' the first circumambulation? We say: Because of the hadith of 'Aishah and the hadith of Ibn 'Abbas, so we heard your answer regarding these two hadiths.

The questioner : These two hadiths as I said... .

The Shaykh : ... I do not agree with you on this... .

The questioner : ... .

The Shaykh : Because one individual from the Companions is more trustworthy than two.

The questioner : ... .

The Shaykh : My master, the story was not narrated exclusively by Jabir, he was joined by and narrated at least in a narration of some what? ... So it is not for you to say that Jabir is the owner of the story, what does it mean the story was distorted... from it? Suppose that Lady 'Aishah did not narrate to us anything at all about the Prophet's Hajj, even though you know that there are pages in "Sahih Muslim" about Lady 'Aishah, and by many and numerous paths to her she narrates to us events related to the rituals of Hajj, true she did not bring the Hajj as Jabir brought it... but she spoke about many chapters of this Hajj, among them this chapter that we are now discussing, so you have now clarified your position; you are making a mistake of 'Aishah and making a mistake of Ibn 'Abbas; because Jabir narrated, you trusted his saying: , I do not see this path known among the people of knowledge, it is obligatory to reconcile the narrations of the trustworthy ones, and it is not permissible to reject the narration of a trustworthy one for the sake of a trustworthy one as long as there is a way to reconcile between them; so how are you - may Allah reward you - rejecting two narrations from two trustworthy ones for the sake of one narration?! And if the issue were an issue of preference, the ways of reconciliation would have been blocked; we would have said Jabir made a mistake, and we have not heard you say this yet; meaning if we wanted to compare the issue, this is a hypothesis... if we wanted to compare you with the same, we would say: If the matter revolves between making a mistake of Jabir and he is one, and making a mistake of 'Aishah and with her Ibn 'Abbas; it would be more appropriate in the position of all people of knowledge to make a mistake of an individual for his contradiction... but we do not say this at all.

The questioner : ... ... .

The Shaykh : ... We are going around it.

The questioner : ... ... So the difference between the one performing tamattu'... those who brought the sacrificial animal possess... ... .

The Shaykh : Where is the specification of this from...? Knowing that you know that there is a difference in the state of ihram.

The questioner : ... The state of ihram.

The Shaykh : Because they did not bring the sacrificial animal; so there is a difference; bringing the sacrificial animal and the state of ihram... .

The questioner : ... .

The Shaykh : It is known, but this does not resemble the reality; because they did not bring the sacrificial animal nor... bring the sacrificial animal, nor did they exit the state of ihram, nor were they exiting the state of ihram... whereas you want to explain the state of ihram why? And not exiting the state of ihram why? The state of ihram for not bringing the sacrificial animal, and not exiting the state of ihram for bringing the sacrificial animal; this is correct, but in terms of reality there are two differences; the first difference is these did not bring, and those brought.

The questioner: Yes.

The Shaykh : These did not exit the state of ihram and those exited the state of ihram.

The questioner : ... One ruling... ... .

The Shaykh : ... Professor... knowledge, may Allah reward you "When the report comes, the reasoning is invalid," and "When the river of Allah comes, the river of Ma'qil is invalid," you are now trying to derive a derivation that is far and very far, and you are casting the hadith of 'Aishah and the hadith of Ibn 'Abbas to the winds; this does not happen.

The questioner : The hadith of Jabir ibn 'Abdullah.

The Shaykh : The hadith of Jabir ibn 'Abdullah al-Ansari - Professor - on the head and eye, but the hadith of Lady 'Aishah is detailed, we previously read... that either it is said such and such, the hadith of Jabir is negating, and the hadith of 'Aishah is affirming, and the affirming is preferred over the negating, this is a preference based on scientific rules that are not violated.

The questioner : ... .

The Shaykh : How do you mean performing tamattu' in the sense that I explained and explained just now? I hope that it will be interspersed... .

The questioner : ... From the first question... and therefore you should specify what is the Hajj of 'Aishah.

The Shaykh : The Hajj of 'Aishah we agree with it... Lady 'Aishah, in your knowledge, why did she enter the state of ihram?

The questioner : ... .

The Shaykh : And I am with you in this, and she remained performing 'Umrah?

The questioner : Yes, until the Messenger came to her... .

The Shaykh : Before that, be patient with me. You say: Yes, she remained in the state of tamattu' (combining 'Umrah and Hajj), and I declare a question, perhaps it was very brief. She remained in the state of tamattu' just as the others did; so that when they circumambulated... they exited the state of ihram, so did A'ishah exit the state of ihram with them?

The questioner : ... .

The Shaykh : Yes?

The questioner : They did not exit the state of ihram...

The Shaykh : So she did not remain in the state of tamattu'.

The questioner : ... .

The Shaykh : So she did not remain in the state of tamattu'... she added the Hajj to the 'Umrah...

The questioner : The saying of the Messenger of Allah after that... al-Safa and al-Marwah...

The Shaykh : You are saying: No, you agree with us that tamattu', which is not qiran (combining 'Umrah and Hajj in one ihram), does not occur except by exiting the state of ihram between the 'Umrah and the Hajj, and you agree with us that she did not exit the state of ihram; because she was menstruating.

The questioner : ... .

The Shaykh : We do not disagree about why she did not exit the state of ihram until you say: Because she was menstruating, but we should agree frankly that she did not exit the state of ihram; so as long as she did not exit the state of ihram, either you say she was performing ifrad (Hajj alone) due to the necessity of menstruation, or you say, as our brothers say, that she was performing qiran. As for you continuing to say she was performing tamattu' while she did not perform tamattu' from 'Umrah to Hajj - due to her menstruation as you say - she is not performing tamattu'; she is either performing ifrad, or she is performing qiran; because she did not exit the state of ihram.

The questioner : ... ... .

The Shaykh : ... [ The Shaykh laughs! ] You say...

The questioner : ... A'ishah (may Allah be pleased with her), and she... menstruated... this is general and this is specific.

The Shaykh : This is general and specific.

The questioner : ... adding the Hajj to the 'Umrah... what does that mean...?

The Shaykh : ... what is the meaning of the Messenger of Allah's saying to her: ? What does it mean? ...

The questioner : ... I don't understand?

The Shaykh: Yes.

The questioner : ... .

The Shaykh : It means, keep your 'Umrah? It means, remain in your 'Umrah?

The questioner : ... .

The Shaykh : Oh professor, you don't answer, may Allah reward you, meaning she performs 'Umrah... what is the meaning of ? Keep your 'Umrah? Say: Yes, say: No, answer, answer...

The questioner : ... ... .

The Shaykh : ... meaning leave the talk about the 'Umrah, who among the commentators of the hadith says: meaning don't talk...?

The questioner : ... .

The Shaykh : When is this? ...

The questioner : ... .

The Shaykh : No, you are now far away from the topic.

Another questioner : ... adding the Hajj to the 'Umrah, this is the Day of Tarwiyah, for example the Day of Tarwiyah.

The questioner : I don't know, I don't know.

Another questioner : No... the 'Umrah, in which the scholars differ here in two matters; does that mean the 'Umrah was rejected and she became performing ifrad? Or she added the Hajj to the 'Umrah...?

The questioner : ... .

Another questioner : No one says: that she is performing tamattu'...
...

The Shaykh : ... after the Tawaf of arrival he walks between al-Safa and al-Marwah, then after the Tawaf of Ifadah... the one performing qiran has only one action.

Another questioner : ... the Tawaf of arrival or...?

The Shaykh : No, it is the Tawaf of arrival, this is the first Tawaf that Jabir (may Allah be pleased with him) talks about...
Please proceed.

Another questioner : ... .

The Shaykh : ... .
Please proceed.