The Book of Hajj-05a
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The reciter: Zuhayr ibn Harb and Ishaq ibn Ibrahim narrated to us. Zuhayr said: He narrated to us, and Ishaq said: He informed us. Jarir, from Mansur, from Ibrahim, from al-Aswad, from Aisha (may Allah be pleased with her). She said: Sahih Muslim 1211t And Ishaq said: “Descending and descending.”
The Shaykh : This also contains an anomaly, because it was previously stated that she met the Messenger in what place? In al-Mahshab, and that he ordered the departure and departed in the last part of the night. The time has ended, and Allah knows best, and may Allah send prayers and peace upon our Prophet Muhammad and upon his family and all his Companions.
Glory be to Allah! He prolonged the narration of Aisha’s (may Allah be pleased with her) hadith greatly.
He says: Is it valid to change the type of worship from tamattu' to ifrad, or is it said that one who has entered the state of 'Umrah must complete it, even if it is with Hajj, making him a qarin?
It is not permissible to change the type of worship from its intention ever, except changing the intention of qiran to tamattu', or the intention of ifrad to tamattu', or the intention of 'Umrah if he wants qiran, on the condition that he has not performed tawaf or started the tawaf.
Because qiran has two characteristics: The first characteristic is that he enters the state of ihram for Hajj and 'Umrah from the beginning, and he says: And the second is that he declares his intention for 'Umrah first, then he adds Hajj to it before starting his tawaf.
The hadith of Aisha (may Allah be pleased with her), as you know, is long, and we want to present it in the following manner. For example, we say: This hadith was narrated from Aisha by al-Qasim, for instance, then it was narrated from al-Qasim by such and such, and it was narrated from her by so-and-so, second, and it was narrated from so-and-so by such and such. Then the differences between the narrations are mentioned, so it becomes like a tree whose root is Aisha (may Allah be pleased with her), and the narrators branch out from it, so that we can verify the wording and know which is the most correct, because some of it may contradict some other part. For this reason, some people may claim that it is confused due to this great difference among the narrators, but in reality it is not confused, as appears from gathering the routes of transmission.
A'isha (Allah be pleased with her) reported: We went with the Messenger of Allah (ﷺ) and we did not see but that he (intended to perform) Hajj (only), but when we reached Mecca we circumambulated the House; and the Messenger of Allah (ﷺ) commanded that he who did not have with him a sacrificial animal should put off Ihram. She (A'isha) said: (And consequently) those who did not bring the sacrificial animals with them put off Ihram; and among his wives (too) who had not brought the sacrificial animals with them put off Ihram. A'isha said: I entered my period and could not (therefore) circumambulate the House. When it was the night of Hasba she said: Messenger of Allah, people are coming back (after having performed both) Hajj and'Umra, whereas I am coming back only with Hajj, whereupon he said: Did you not circumambulate (the Ka'ba) that very night we entered Mecca? She (A'isha) said: No, whereupon he said: Go along with your brother to Tan'im and put on the Ihram for Umra, and it is at such and such a place that you can meet (us). (In the meanwhile) Safiyya (the wife of the Holy Prophet) said: I think, I will detain you (since I have entered in the monthly) period and you shall have to wait for me for the farewell circuit). Thereupon he (the Holy Prophet) said: May you be wounded and your head shorn did you not circumambulate on the Day of Sacrifice (10th of Dhu'l-Hijja)? She said: Yes. The Prophet (ﷺ) said: There is no harm. You should go forward. 'A'isha said: The Messenger of Allah (ﷺ) was going upwards to the side of Mecca, whereas I was coming down from it, or I was going upward, whereas he was coming down.
خرجنا مع رسول الله صلّى الله عليه وسلّم ولا نرى إلّا أنّه الحجّ ، فلمّا قدمنا مكّة تطوّفنا بالبيت ، فأمر رسول الله صلّى الله عليه وسلّم من لم يكن ساق الهدي ، أن يحلّ ، قالت : فحلّ من لم يكن ساق الهدي ، ونساؤه لم يسقن الهدي ، فأحللن ، قالت عائشة : فحضت ، فلم أطف بالبيت ، فلمّا كانت ليلة الحصبة قالت : قلت : يا رسول الله ، يرجع النّاس بعمرةٍ وحجّةٍ ، وأرجع أنا بحجّةٍ ؟ قال : أو ما كنت طفت ليالي قدمنا مكّة ؟ قالت : قلت : لا ، قال : فاذهبي مع أخيك إلى التّنعيم ، فأهلّي بعمرةٍ ، ثمّ موعدك مكان كذا وكذا، قالت صفيّة : ما أراني إلّا حابستكم ، قال : عقرى حلقى ، أو ما كنت طفت يوم النّحر، قالت : بلى ، قال : لا بأس ، انفري، قالت عائشة : فلقيني رسول الله صلّى الله عليه وسلّم وهو مصعد من مكّة وأنا منهبطة عليها ، أو أنا مصعدة وهو منهبط منهاThe Shaykh : This also contains an anomaly, because it was previously stated that she met the Messenger in what place? In al-Mahshab, and that he ordered the departure and departed in the last part of the night. The time has ended, and Allah knows best, and may Allah send prayers and peace upon our Prophet Muhammad and upon his family and all his Companions.
Glory be to Allah! He prolonged the narration of Aisha’s (may Allah be pleased with her) hadith greatly.
He says: Is it valid to change the type of worship from tamattu' to ifrad, or is it said that one who has entered the state of 'Umrah must complete it, even if it is with Hajj, making him a qarin?
It is not permissible to change the type of worship from its intention ever, except changing the intention of qiran to tamattu', or the intention of ifrad to tamattu', or the intention of 'Umrah if he wants qiran, on the condition that he has not performed tawaf or started the tawaf.
Because qiran has two characteristics: The first characteristic is that he enters the state of ihram for Hajj and 'Umrah from the beginning, and he says:
Here I am, for 'Umrah and Hajj.
لبيك عمرة وحجًّاThe hadith of Aisha (may Allah be pleased with her), as you know, is long, and we want to present it in the following manner. For example, we say: This hadith was narrated from Aisha by al-Qasim, for instance, then it was narrated from al-Qasim by such and such, and it was narrated from her by so-and-so, second, and it was narrated from so-and-so by such and such. Then the differences between the narrations are mentioned, so it becomes like a tree whose root is Aisha (may Allah be pleased with her), and the narrators branch out from it, so that we can verify the wording and know which is the most correct, because some of it may contradict some other part. For this reason, some people may claim that it is confused due to this great difference among the narrators, but in reality it is not confused, as appears from gathering the routes of transmission.