Azami 1528

Muslim narrated it in the chapter on menstruation (299) through the route of Yahya bin Saeed, from Yazid bin Kaysan, from Abu Hazim, from Abu Hurairah, and he mentioned the hadith.His saying, "Indeed your hayda" (حيضتك) with fatha on the ha, as the scholars of hadith have said. Khattabi said, "The correct form is with kasra, meaning the state and condition." Qadi Iyad affirmed what the scholars of hadith said, unlike the hadith of Umm Salama, "So I took the clothes of my hayda" (حيضتي), where the correct form is indeed with kasra. End of quote.On this subject there is also a report from Ayesha, who said, "The Messenger of Allah ﷺ came while the doorways of his companions' houses opened directly onto the masjid, and he said, 'Turn these houses away from the masjid.' Then the Prophet went inside, and the people did nothing, hoping that some concession would be revealed concerning them. He then came out to them afterward and said, 'Turn these houses away from the masjid, for I do not permit the masjid for a menstruating woman or one in a state of major impurity.'"Abu Dawud narrated it (232), saying, Musaddad narrated to us, Abdul-Wahid bin Ziyad narrated to us, Aflat bin Khalifa narrated to us, who said, Jasra bint Dajaja narrated to me, who said, I heard Ayesha, and then he mentioned the hadith. Ibn Khuzayma graded it sahih (1327).Khattabi said, "They have declared this hadith daif, saying that Aflat, its narrator, is unknown, and his hadith cannot be relied upon as evidence." I say, this is what he said about Aflat, but Imam Ahmad said of him, "I see nothing wrong with him." Abu Hatim said, "A shaykh." Daraqutni said, "Salih." For this reason Hafiz bin Hajar placed him at the rank of "saduq." However, as for his teacher Jasra bint Dajaja, I have not found anyone relying on establishing her reliability except Ajli and Ibn Hibban, and for this reason Hafiz bin Hajar said of her, "Acceptable," meaning when corroborated, and I have not found any corroboration for her, so her hadith is weak in reliability. Bukhari said, "She has strange narrations." Bayhaqi said in al-Marifa, "This hadith is not strong." And he said in the Sunan (2/443), "If it is sahih, then it should be understood, regarding the person in major impurity, as referring to remaining inside, not merely passing through, based on the evidence of the Book."Likewise the hadith of Umm Salama, "Indeed the masjid is not permitted for one in major impurity nor for a menstruating woman." Ibn Majah narrated it (645), saying, Abu Bakr bin Abu Shayba and Muhammad bin Yahya narrated to us, both saying, Abu Naeem narrated to us, Ibn Abu Ghaniya narrated to us, from Abu Khattab Hijri, from Mahduj Dhuhli, from Jasra, who said, Umm Salama informed me, saying, "The Messenger of Allah ﷺ entered the open courtyard of this masjid and called out at the top of his voice," and then she mentioned the hadith.This contains two defects. The first is Abu Khattab, who is unknown. The second is Mahduj Dhuhli, who is also unknown, and Abu Khattab Hijri alone narrated from him. There is another defect in the chain as well, which is that Aflat bin Khalifa narrated it from Jasra, from Ayesha, as mentioned before, while Ibn Abu Ghaniya narrated it from Abu Khattab, from Mahduj Dhuhli, from Jasra, from Umm Salama. What appears to be the case is that the source of the hadith is a single one. Ibn Abu Hatim pointed to this in al-Ilal (1/99), saying, "Abu Zura said, 'They say it is from Jasra, from Umm Salama, but the correct version is from Ayesha.'" This shows that the narrators were not precise, and moreover they added to the wording of the hadith, "except for the Prophet, his wives, Ali, and Fatimah bint Muhammad." Ibn Abu Hatim mentioned this in his Ilal. This addition, as Hafiz bin Qayyim and others have said, is fabricated.