Does the hadith of 'Urwah ibn Mutharris indicate the validity of ifrad in Hajj?

The questioner : He says: The hadith of 'Urwah ibn Mutharris: to the end of the hadith; does it not indicate the validity of the Hajj of one who performed Hajj as an individual?

The Shaykh : It does not indicate a general ruling, but rather it indicates the case of one whose time was constrained. And when we say that it is obligatory for every pilgrim to perform Hajj as a mutamatti' or a qarin if he brings the sacrificial animal from the miqat, as the Prophet (peace and blessings be upon him) did; we mean by that only the one who is able to do so. As for one whose time caught up with him, as in this hadith of 'Urwah ibn Mutharris, where he was only able to stand at 'Arafah on the Day of 'Arafah; then his Hajj is valid. Just as we can envision an individual Hajj for some people, especially among the women, as happened to the Lady 'A'ishah (may Allah be pleased with her) when she performed Hajj with the Prophet (peace and blessings be upon him). She was a mutamatti'ah, just as the rest of his wives (peace and blessings be upon him) were. But when she stopped at a place near Makkah called "Sarif," and the Prophet (peace and blessings be upon him) came to her and found her crying, he said to her: . She said: Yes, O Messenger of Allah. He said (peace and blessings be upon him): . So, due to the menstruation that overtook her, she was unable to complete her 'Umrah, and her tamattu' turned into an individual Hajj. And so, in the completion of her story (may Allah be pleased with her), when the Prophet (peace and blessings be upon him) resolved to depart from Makkah to al-Madinah, and came to her and found her crying again, he said to her: . She said: What is wrong with me? The people return with Hajj and 'Umrah, and I return with Hajj without 'Umrah! And by "the people" she meant her companions, for they were, as we mentioned, like her, mutamatti'ah with 'Umrah to Hajj. But menstruation overtook her, preventing her from being able to perform the 'Umrah before the Hajj. So she was grieved by what happened to her and wept for herself when the Prophet (peace and blessings be upon him) came and asked her about the reason. She answered with what you have heard. So the Prophet (peace and blessings be upon him) comforted her and ordered her brother 'Abd al-Rahman ibn Abi Bakr al-Siddiq to ride behind him and take her out to at-Tan'īm so she could enter the state of ihram from there for 'Umrah. And he said to her (peace and blessings be upon him) on this occasion:
The Shaykh: So this was her 'Umrah; her Hajj was an individual Hajj. But people today come—as I say on many occasions—people perform the 'Umrah that the Prophet (peace and blessings be upon him) permitted 'A'ishah to do, considering that she had menstruated and was unable to perform the 'Umrah of Hajj. So what people do by going out after Hajj to at-Tan'īm and performing the 'Umrah is the 'Umrah of the menstruating woman, and it is not the 'Umrah of women who did not menstruate; let alone that this 'Umrah is prescribed for men who do not menstruate—and praise be to Allah!
The Shaykh: Likewise, what people do today by intentionally performing an individual Hajj—they are imitating what happened to the Lady 'A'ishah against her will, and by the decree and destiny of Allah upon her. She was not desirous of it if it had been within her power. So it is not permissible for men or women to intentionally perform an individual Hajj. They enter the state of ihram for an individual Hajj from the miqat while they are able to do so, and men, even more so, should intend the 'Umrah before the Hajj, as He (the Exalted) said: , and he (peace and blessings be upon him) affirmed the meaning of this verse, saying: , and he interlaced his fingers (peace and blessings be upon him) like this. So it is not permissible to separate the 'Umrah and the Hajj except for a Shari'ah excuse, such as what we mentioned earlier in the answer regarding the hadith of 'Urwah and the answer regarding the hadith of 'A'ishah.
Yes.

Another questioner : The completion of the hadith of 'Urwah ibn Mutharris is: The Messenger of Allah (peace and blessings be upon him) said: to the end of the hadith .

The Shaykh : Yes, exactly.

The questioner : This indicates his approval, and then it is...

The Shaykh : What does it indicate?

Another questioner : It indicates approval of an act, that the generality is in the hadith of 'Urwah. He said: , he did not answer him... he came with the Hajj. He only said to him: . And as for the hadith of 'A'ishah (may Allah be pleased with her), it is in a hadith in Muslim where he said to her—may Allah send prayers and blessings upon our master Muhammad—he said to her: .

The Shaykh : How?

Another questioner : The hadith of 'A'ishah is in Muslim.

The Shaykh : I understood, I understood; what did he say to her?

Another questioner : .

The Shaykh : And why did he order her?

Another questioner : To comfort her.

The Shaykh : And this is what I said. And why did he say to her: ?

Another questioner : Meaning she performed 'Umrah for the Hajj.

The Shaykh : Yes?

Another questioner : Meaning she performed 'Umrah for the Hajj (may Allah be pleased with her); so her Hajj is not called an individual Hajj, meaning, her Hajj is not an individual Hajj; it cannot be said that 'A'ishah's Hajj was an individual Hajj.

The Shaykh : My brother, practically speaking, this is an individual Hajj, but in terms of how her Hajj ended, it is an individual Hajj with an extra 'Umrah after the Hajj due to her excuse. As for what you mentioned from the hadith of 'Urwah that the Prophet (peace and blessings be upon him) said: ; does that mean that if one did not add to that by performing a valid Hajj? For example, if he did not perform the Tawaf of Ifadah? Is it valid for his Hajj to be...?
The Shaykh: The answer—may Allah bless you—is that the rulings of any act of worship, including Hajj, are not taken from a single hadith; like, for example, the hadith: ; so it is not taken that one who stands at 'Arafah, that is his Hajj; there are other rituals; some of which are pillars, like standing at 'Arafah, and also the prayer at Muzdalifah, regarding which there is disagreement among the jurists, and the Tawaf of Ifadah; so all these rulings are not taken from a single hadith, but some are added to others. And we did not deny or say that the Messenger (peace be upon him) did not approve of 'Urwah; we said that he approved him of that, but the story of 'Urwah indicates that he came and crossed these many mountains, and then caught up with the Messenger (peace be upon him) while he was at 'Arafah; so he (peace and blessings be upon him) said to him: Since the matter is so, your Hajj is valid, even if it is an individual Hajj; because we cannot use this single hadith to negate the other hadiths. And I mentioned earlier his saying (peace and blessings be upon him): .
The Shaykh: So the hadith of 'Urwah does not represent for us all the rulings of Hajj, but rather it addresses the issue of this Companion who came from a long distance, as he himself describes, and caught up with the standing at 'Arafah, so he (peace and blessings be upon him) informed him that since you are as you described, your Hajj is valid; so what do we do with the other hadiths that affirm the inclusion of 'Umrah in Hajj until the Day of Resurrection? Do we negate this hadith with the hadith of 'Urwah, or do we combine them?
The Shaykh: It is necessary to combine them; this is the method of the scholars in the rulings of the Shari'ah. For example, the prayer; its characteristic is wudu', which is the least in types, is not taken from a single hadith, like the hadith of 'Uthman, for example, or the hadith of other Companions; rather, the characteristic of wudu' is taken from the sum of the hadiths that were transmitted, besides the prayer, besides Hajj, besides Zakah. So this is what is obligatory for every student of knowledge: not to stop his view at a single specific hadith; to build a ruling upon it, and then not pay attention to the other hadiths. So his saying (peace and blessings be upon him), in brief: , to other hadiths with this meaning, must be added to the hadith of 'Urwah; at that time it is said that it is obligatory for every pilgrim to intend tamattu' with 'Umrah to Hajj, as we mentioned, and there is no need to repeat the speech that was mentioned earlier.

Another questioner : O Shaykh, ... meaning, first of all, the scholars answered regarding this hadith, the hadith of Suraqah; they said that it is: ; meaning: her deeds entered into his deeds, and from the Companions (may Allah be pleased with them).

The Shaykh : Excuse me, what does it mean that the deeds of 'Umrah entered into the Hajj?

Another questioner : Meaning: the Tawaf and Sa'y entered into the Hajj.

The Shaykh : Meaning, when the person starts to say the talbiyah for Hajj, what does he say?

Another questioner : Labbaik Hajjatan.

The Shaykh : Ah, and what did the Messenger do?

Another questioner : He said: “Labbaik, Hajj,” and then he added to it the ‘Umrah.

The Shaykh : Good; and what did the wives of the Messenger do?

Another questioner : The wives of the Messenger (peace and blessings be upon him)—Aisha narrated that they said: “We did not intend anything but Hajj.”

The Shaykh : How?

Another questioner : It is narrated from Ibn ‘Umar: “We did not intend anything but Hajj,” as for Aisha (may Allah be pleased with her)...

The Shaykh : All the wives of the Prophet (peace and blessings be upon him) entered the state of ihram for ‘Umrah before Hajj. Therefore, in the hadith of Aisha that I mentioned earlier, when the Prophet (peace and blessings be upon him) entered her room and found her crying, he said to her: . She said: “What is wrong with me? The people are returning with Hajj and ‘Umrah”—meaning her co-wives—because they were like her; they were all performing tamattu’ with ‘Umrah before Hajj. All the wives of the Messenger (peace be upon him) were performing tamattu’ with ‘Umrah before Hajj. And so, what grieved her was that she would return without ‘Umrah because of her menstruation. The Prophet (peace and blessings be upon him) was gentle with her, as we mentioned earlier. Thus, all the wives of the Messenger were responding to the call for ‘Umrah before Hajj. There is no room now to detail this matter; so refer to the book *Zad al-Ma’ad*; you will find there dozens of hadiths, all agreeing that ‘Umrah before Hajj is an obligatory matter from which there is no escape for every pilgrim, except in rare cases as I mentioned earlier.
Yes.