The discussion regarding the hadiths of Aisha and Jabir concerning tamattu' and qiran in Hajj.

The questioner : He speaks about himself and the Companions... with certainty, if the narration is established from him that he was performing tamattu', that is the certain fact if the narration is established...

The Shaykh : Why did you leave the path of Aisha in the two Sahihs?

The questioner : (may Allah be pleased with her) was occupied...

The Shaykh : ... You, Professor, should

The questioner : ... .

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

The questioner : ... .

The Shaykh : When you say... we are not finished yet, but I am asking: if it is authentic from Aisha and authentic from Ibn Abbas that those who performed tamattu' performed another tawaf, does this contradict his statement (peace be upon him)? Does it contradict? If it does not contradict, then why... from those who followed them, you reject this hadith.

The questioner : ... .

The Shaykh : ... 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 entry includes the one who performed qiran who brought the sacrificial animal, and it includes the one who performed tamattu', for each of them it is said regarding him: "The 'Umrah has entered into the Hajj until the Day of Resurrection." Is it not permissible in reason and in the Shari'ah that He prescribe for those who performed tamattu'...

The questioner : ... .

The Shaykh : You asked a question, we answered you...

The questioner : ... .

The Shaykh : ... You are repeating the speech. You should bring us something new. Now... the Qur'an, you say: Why do we burden the one performing tamattu' to come with another sa'y? We answered you. Since we answered you, you are replying to us with the same answer. Say, for example, this is not correct. Say its 'illah (operative cause) is such and such. Say Aisha made a mistake. Say Ibn Abbas made a mistake. For every question there is an answer. Or do you return to what you previously mentioned, that you rely on the hadith of Jabir, and Jabir was performing tamattu'? That is a settled matter, not denied. But to establish your argument against us, who say that it is necessary for him to perform sa'y again, you must answer our question to you: What is your position regarding the hadith of Aisha? You said the statement, and we proved to you that it is not befitting to mislead her in all her claims, or specifically regarding Jabir... and Ibn Abbas says this is strong, especially since it is at the end of the life of the Messenger (peace and blessings be upon him)... Therefore, I return to ask: this is your question, so that I may take the answer from you. You say: Why do we not say that the first tawaf is sufficient for the one performing tamattu'? We say: Because of the hadith of Aisha and the hadith of Ibn Abbas.

The questioner : ... .

The Shaykh : My master, the story is not that Jabir alone narrated it; he was joined by others, and at least in one narration some... So you cannot say that Jabir is the owner of the story, meaning the story was studied... Lady Aisha did not narrate to us at all anything about the Hajj of the Prophet, and you know that there are pages in Sahih Muslim regarding Lady Aisha, and through many and numerous paths to her, she narrates to us the most important rituals of Hajj... in the Hajj as Jabir presented it... but she spoke about many chapters... among them is this research we are discussing. So now clarify your position. You are accusing Aisha of error and accusing Ibn Abbas of error because Jabir narrated, and you... by his statement I do not see this path as known among the scholars of knowledge. It is necessary to verify between the narrations of the trustworthy, and it is not permissible to reject the narration of a trustworthy person for the sake of a trustworthy person as long as there is a way to reconcile here. So how are you, may Allah bless you, rejecting two ancient narrations for the sake of one narration? And if the issue were one of preference, the paths of reconciliation would be blocked for us, and we would say Jabir made a mistake, and we have not heard this yet. If we accepted this issue, this is an issue that occurred in comparison to the like. We say: If the matter revolves between accusing Jabir of error, and he is one, and accusing Aisha, and with her Ibn Abbas, it would be more appropriate in the position of the scholars of knowledge to accuse... because we do not say this at all.

The questioner : ... .

The Shaykh : Knowing that you know there is a difference in the tahallul (exiting the state of ihram).

The questioner : ... .

The Shaykh : It is known, but this does not resemble the reality, because those who brought the sacrificial animal did not... bring the sacrificial animal, and did not perform tahallul, they did not perform tahallul... What do you want to explain, why the tahallul and why the non-tahallul? The tahallul is for not bringing the sacrificial animal, and the non-tahallul is for bringing the sacrificial animal. This is correct, but in terms of reality, there are two differences. The first difference: these people did not bring [the sacrificial animal], and those people brought it.

The questioner : Yes

The Shaykh : So these people did not perform tahallul, and those people performed tahallul.

The questioner : ... .

The Shaykh : Professor, the mothers of knowledge, may Allah bless you: "If the athar (report) comes, the reasoning is invalidated" and "If the river of Allah comes, the river of Ma'qil is invalidated". You are now trying to derive a derivation that is far and very far, and you are casting aside the hadith of Aisha and the hadith of Ibn Abbas. This does not happen... The hadith of Jabir ibn Abdullah al-Ansari is on the head and the eye, but the hadith of Lady Aisha is explanatory. We have previously read... The hadith of Aisha is affirmative, and the affirmative is preferred over the negative. This is based on scientific rules that are not breached.

The questioner : ... .

The Shaykh : In the meaning that I explained and explained just now, I hope that it penetrates...

The questioner : The first question... and therefore it is befitting...

The Shaykh : ... We agree with him. Lady Aisha, why did you perform tahallul? In your knowledge, why did I enter ihram? I do not know the explanation of this, and she was performing tamattu'.

The questioner : ... .

The Shaykh : We say: Yes, she was performing tamattu', and I declare a very brief question. She was performing tamattu' just as the others were, such that those who performed tawaf performed tahallul, and Aisha performed tahallul with them. Yes.

The questioner : ... .

The Shaykh : If she was not performing tamattu'.

The questioner : ... .

The Shaykh : If she was not performing tamattu', she introduced into her 'Umrah...

The questioner : ... .

The Shaykh : You are saying that tamattu', which is not qiran, does not happen except with tahallul between the 'Umrah and the Hajj, and you agree with us that she did not perform tahallul because she was performing qiran.

The questioner : ... .

The Shaykh : We do not differ on why she did not perform tahallul, until you say because she was menstruating... Frankly, she did not perform tahallul. So as long as she did not perform tahallul, 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. Or you continue to say she was performing tamattu' while she did not perform tamattu' from the 'Umrah to the Hajj due to her menstruation, as you say. So she is not performing tamattu'; she is either performing ifrad or performing qiran, because she did not perform tahallul.

The questioner : ... .

The Shaykh : Heh, you say...

The questioner : ... Aisha (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 : We are not talking about the 'Umrah... What does it mean...

The Shaykh : What does the statement of the Messenger to her mean? What does it mean?

The questioner : ... .

The Shaykh : It means: Stay on your 'Umrah!

The questioner : ... .

The Shaykh : Professor, you are not answering, may Allah bless you... Say yes, say no, answer.

The questioner : ... .

The Shaykh : Far from the topic.
Another questioner: Hajj on 'Umrah, this is the Day of Tarwiyah, the Day of Tarwiyah, for example.

The questioner : I do not know, I do not know.
Another questioner: No... the 'Umrah, the scholars differ here on two matters. Does that mean she rejected the 'Umrah so it became ifrad, or did she introduce the 'Umrah...

The questioner : ... .

The Shaykh : After the tawaf of arrival, he performs sa'y between al-Safa and al-Marwah, and then after the tawaf of ifadah, the one performing qiran has only one action to do.
Another questioner: ...

The Shaykh : No... this is the first tawaf... The person, please.
Another questioner: ...

The Shaykh : But one looks at the preference. You said yesterday...