Explanation of the Book of Hajj-04b
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The reciter: Abdullah ibn Yusuf narrated to us, Malik informed us from Abu al-Aswad Muhammad ibn Abd al-Rahman ibn Nawfal from Urwah ibn al-Zubayr from Aisha (may Allah be pleased with her) that she said: Sahih al-Bukhari 1562
The Shaykh : This is clear. These are three categories of the rites: entering the state of ihram for 'Umrah, entering the state of ihram for Hajj, and entering the state of ihram for both together. However, her statement (may Allah be pleased with her) that "the Messenger of Allah (peace and blessings be upon him) entered the state of ihram for Hajj" implies that he began by entering the state of ihram for Hajj, and then it was said to him, "Say: Hajj and 'Umrah," so he combined them after having entered the state of ihram for Hajj. This is permissible according to the school of thought of some scholars, who hold that one may add 'Umrah to Hajj, just as it is permissible by consensus to add Hajj to 'Umrah. Accordingly, the description of qiran (combining 'Umrah and Hajj in one ihram) according to this view, which is the apparent meaning of Aisha's hadith, is how many descriptions? Two, rather, three descriptions:
The first description is that one enters the state of ihram for both together, saying: "Labbaik 'Umrah and Hajj."
The second is that one first enters the state of ihram for Hajj, then adds 'Umrah to it to become a mutamatti' (one combining 'Umrah and Hajj with a break between them), and this dissolves the Hajj.
The third is that one first enters the state of ihram for 'Umrah, then adds Hajj to it, and this is what Aisha (may Allah be pleased with her) did. The fourth of the categories of the rites is that one first enters the state of ihram for Hajj, then adds 'Umrah to it and remains in his state of ihram, meaning he does not exit the state of ihram. Al-Shafi'i (may Allah have mercy on him) and a group of scholars held this view. Yes, that is correct.
We set out with Allah's Messenger (ﷺ)s (to Mecca) in the year of the Prophet's Last Hajj. Some of us had assumed Ihram for `Umra only, some for both Hajj and `Umra, and others for Hajj only. Allah's Apostle assumed Ihram for Hajj. So whoever had assumed Ihram for Hajj or for both Hajj and `Umra did not finish the Ihram till the day of sacrifice.
خرجنا مع رسول الله صلى الله عليه وسلم عام حجة الوداع فمنا من أهل بعمرة ومنا من أهل بحجة وعمرة ومنا من أهل بالحج وأهل رسول الله صلى الله عليه وسلم بالحج فأما من أهل بالحج أو جمع الحج والعمرة لم يحلوا حتى كان يوم النحرThe Shaykh : This is clear. These are three categories of the rites: entering the state of ihram for 'Umrah, entering the state of ihram for Hajj, and entering the state of ihram for both together. However, her statement (may Allah be pleased with her) that "the Messenger of Allah (peace and blessings be upon him) entered the state of ihram for Hajj" implies that he began by entering the state of ihram for Hajj, and then it was said to him, "Say: Hajj and 'Umrah," so he combined them after having entered the state of ihram for Hajj. This is permissible according to the school of thought of some scholars, who hold that one may add 'Umrah to Hajj, just as it is permissible by consensus to add Hajj to 'Umrah. Accordingly, the description of qiran (combining 'Umrah and Hajj in one ihram) according to this view, which is the apparent meaning of Aisha's hadith, is how many descriptions? Two, rather, three descriptions:
The first description is that one enters the state of ihram for both together, saying: "Labbaik 'Umrah and Hajj."
The second is that one first enters the state of ihram for Hajj, then adds 'Umrah to it to become a mutamatti' (one combining 'Umrah and Hajj with a break between them), and this dissolves the Hajj.
The third is that one first enters the state of ihram for 'Umrah, then adds Hajj to it, and this is what Aisha (may Allah be pleased with her) did. The fourth of the categories of the rites is that one first enters the state of ihram for Hajj, then adds 'Umrah to it and remains in his state of ihram, meaning he does not exit the state of ihram. Al-Shafi'i (may Allah have mercy on him) and a group of scholars held this view. Yes, that is correct.