The Book of Hajj-04b
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The Reciter: And Abu Bakr ibn Abi Shaybah narrated to us, he said: 'Abdah ibn Sulayman narrated to us, from Hisham, from his father, from 'A'ishah (may Allah be pleased with her), who said: Sahih Muslim 1211e.
The Shaykh : In this context, there is something not mentioned in the previous one, namely: She said: "We set out with the Messenger of Allah (peace and blessings be upon him) on the Farewell Pilgrimage, coinciding with the new moon of Dhu al-Hijjah." The meaning of "coinciding" here is not chance, meaning that they set out in the new moon of Dhu al-Hijjah, but the intended meaning is proximity, because the Messenger of Allah (peace and blessings be upon him) set out with five days remaining in Dhu al-Qa'dah, meaning that only one-sixth of the month was left.
And her statement (may Allah be pleased with her): "I was overtaken on the Day of 'Arafah while menstruating." It was previously mentioned that she had become pure on that day, and he said to her: "There is no completion of your 'Umrah," because she could not complete it except with tawaf and sa'y, and this is impossible for a menstruating woman.
And her statement (may Allah be pleased with her): "When the night of al-Husba came." The night of al-Husba is the night of the fourteenth of the month of Dhu al-Hijjah. It was named so because the pilgrims descend to al-Husba, which is now called al-Abtah, and they stay there. The scholars (may Allah have mercy on them) differed regarding this night, specifically regarding staying overnight in this place: did the Messenger of Allah (peace and blessings be upon him) descend there as an act of worship and devotion, in which case it is prescribed for pilgrims, when they have finished their Hajj, to spend that night in this place? Or did he (peace and blessings be upon him) descend because it was easier for his departure and more convenient? And it was not a matter of worship? If it was the latter, then it is not prescribed for people to descend to al-Mahshab.
And similar to that, and Allah knows best, is his descent (peace and blessings be upon him) to Namirah. Did he descend there as an act of worship, or did he descend there to facilitate the standing? Because Namirah had trees and was comfortable, and therefore the Prophet (peace and blessings be upon him) permitted a tent to be set up for him in Namirah, but he did not permit a tent to be set up for him in Mina, because Mina is a place of ritual worship, unlike Namirah.
So some of the scholars said that this descent to Namirah is not among the appendages of Hajj and ritual worship, but rather it was for the sake of rest.
And her statement:Sahih Muslim 1211e means that it is in excess of the original obligatory requirement, otherwise it is well known that the one performing tamattu' and the one performing qiran are obligated to offer a sacrificial animal.
Muhammad al-Sharafi: May Allah bless you. The one who holds that the one performing qiran has the option to perform tamattu'—that the one who has brought the sacrificial animal has the option to perform tamattu'—passed by us in the explanation of al-Zad according to the Hanbalis, that the one who has brought the sacrificial animal has the option to perform tamattu'. He performs tawaf and sa'y, then shortens his hair and does not exit the state of ihram. Did he not intend to exit the state of ihram?
The Shaykh : No, and he does not shorten his hair. He does not shorten it.
Muhammad al-Sharafi: And is the hadith that passed by us the basis for their position?
The Shaykh : Yes, but, we have explained to you its aspect.
The questioner : Muhammad al-Sharafi: Did you hear?
The Shaykh : I say: We have explained to you its aspect. The Messenger of Allah commanded them to enter Hajj with 'Umrah, and there is no basis for it, because how can he be performing tamattu' when he has not exited the state of ihram? Where is the pleasure?
We went with the Messenger of Allah (ﷺ) (in his) Farewell Pilgrimage near the time of the appearance of the new moon of Dhul-Hijja. The Messenger of Allah (ﷺ) said: He who amongst you intends to put on Ihram for `Umra may do so; had I not brought sacrificial animals along with me, I would have put on Ihram for `Umra. She (further said). There were some persons who put on Ihram for `Umra, and some persons who put on Ihram for Hajj, and I was one of those who put on Ihram for `Umra. We went on till we reached Mecca, and on the day of `Arafa I found myself in a state of menses, but I did not put off the Ihram for `Umra. I told about (this state of mine) to the Messenger of Allah (ﷺ), whereupon he said: Abandon your `Umra, and undo the hair of your head and comb (them), and put on Ihram for Hajj. She (`A'isha) said: I did accordingly. When it was the night at Hasba and Allah enabled us to complete our Hajj, he (the Holy Prophet) sent with me `Abd al-Rahman b. Abu Bakr, and he mounted me behind him on his camel and took me to Tan`im and I put on Ihram for `Umra, and thus Allah enabled us to complete our Hajj and `Umra and (we were required to observe) neither sacrifice nor alms nor fasting.
خرجنا مع رسول الله صلّى الله عليه وسلّم في حجّة الوداع ، موافين لهلال ذي الحجّة ، قالت : فقال رسول الله صلّى الله عليه وسلّم : من أراد منكم أن يهلّ بعمرةٍ فليهلّ ، فلولا أنّي أهديت لأهللت بعمرةٍ، قالت : فكان من القوم من أهلّ بعمرةٍ ، ومنهم من أهلّ بالحجّ ، قالت : فكنت أنا ممّن أهلّ بعمرةٍ ، فخرجنا حتّى قدمنا مكّة ، فأدركني يوم عرفة وأنا حائض ، لم أحلّ من عمرتي ، فشكوت ذلك إلى النّبيّ صلّى الله عليه وسلّم ، فقال : دعي عمرتك ، وانقضي رأسك وامتشطي ، وأهلّي بالحجّ ، قالت : ففعلت ، فلمّا كانت ليلة الحصبة وقد قضى الله حجّنا ، أرسل معي عبد الرّحمن بن أبي بكرٍ ، فأردفني وخرج بي إلى التّنعيم ، فأهللت بعمرةٍ ، فقضى الله حجّنا وعمرتنا ، ولم يكن في ذلك هدي ولا صدقة ولا صومThe Shaykh : In this context, there is something not mentioned in the previous one, namely: She said: "We set out with the Messenger of Allah (peace and blessings be upon him) on the Farewell Pilgrimage, coinciding with the new moon of Dhu al-Hijjah." The meaning of "coinciding" here is not chance, meaning that they set out in the new moon of Dhu al-Hijjah, but the intended meaning is proximity, because the Messenger of Allah (peace and blessings be upon him) set out with five days remaining in Dhu al-Qa'dah, meaning that only one-sixth of the month was left.
And her statement (may Allah be pleased with her): "I was overtaken on the Day of 'Arafah while menstruating." It was previously mentioned that she had become pure on that day, and he said to her: "There is no completion of your 'Umrah," because she could not complete it except with tawaf and sa'y, and this is impossible for a menstruating woman.
And her statement (may Allah be pleased with her): "When the night of al-Husba came." The night of al-Husba is the night of the fourteenth of the month of Dhu al-Hijjah. It was named so because the pilgrims descend to al-Husba, which is now called al-Abtah, and they stay there. The scholars (may Allah have mercy on them) differed regarding this night, specifically regarding staying overnight in this place: did the Messenger of Allah (peace and blessings be upon him) descend there as an act of worship and devotion, in which case it is prescribed for pilgrims, when they have finished their Hajj, to spend that night in this place? Or did he (peace and blessings be upon him) descend because it was easier for his departure and more convenient? And it was not a matter of worship? If it was the latter, then it is not prescribed for people to descend to al-Mahshab.
And similar to that, and Allah knows best, is his descent (peace and blessings be upon him) to Namirah. Did he descend there as an act of worship, or did he descend there to facilitate the standing? Because Namirah had trees and was comfortable, and therefore the Prophet (peace and blessings be upon him) permitted a tent to be set up for him in Namirah, but he did not permit a tent to be set up for him in Mina, because Mina is a place of ritual worship, unlike Namirah.
So some of the scholars said that this descent to Namirah is not among the appendages of Hajj and ritual worship, but rather it was for the sake of rest.
And her statement:
neither sacrifice nor alms nor fasting
ولم يكن في ذلك هدي ولا صدقة ولا صومMuhammad al-Sharafi: May Allah bless you. The one who holds that the one performing qiran has the option to perform tamattu'—that the one who has brought the sacrificial animal has the option to perform tamattu'—passed by us in the explanation of al-Zad according to the Hanbalis, that the one who has brought the sacrificial animal has the option to perform tamattu'. He performs tawaf and sa'y, then shortens his hair and does not exit the state of ihram. Did he not intend to exit the state of ihram?
The Shaykh : No, and he does not shorten his hair. He does not shorten it.
Muhammad al-Sharafi: And is the hadith that passed by us the basis for their position?
The Shaykh : Yes, but, we have explained to you its aspect.
The questioner : Muhammad al-Sharafi: Did you hear?
The Shaykh : I say: We have explained to you its aspect. The Messenger of Allah commanded them to enter Hajj with 'Umrah, and there is no basis for it, because how can he be performing tamattu' when he has not exited the state of ihram? Where is the pleasure?