Azami 4723

Tabarani narrated it in Al-Kabir (23/313), and Abu Yaala (6885), both from Abdullah bin Jafar Makhrami, who said, Uthman bin Umar Akhnas told me, from Abdul-Rahman bin Saeed bin Yarbu, from Umm Salama, who said, "So I informed him." Its isnad is hasan, because of the discussion concerning Uthman bin Umar Akhnas, though he is hasan al-hadith. Munziri mentioned it in Targheeb (1849) and said, "Its narrators are trustworthy."Bayhaqi narrated it (3/214) from Asim bin Umar, from Abdullah bin Dinar, from Ibn Umar, who related the hadith. Asim bin Umar is Ibn Hafs bin Asim bin Umar bin Khattab, and he is daif by the agreement of the scholars. Ibn Hibban deviated from this, mentioning him in Ath-Thiqat (5/233) and including his hadith in his Sahih (3706).As for the meaning of the hadith, it is as Bayhaqi said, "In the fact that Ayesha and the other Mothers of the Believers performed Hajj after the Messenger of Allah ﷺ, there is an indication that what is meant by this report is the obligation of Hajj upon them once, just as its obligation upon men was clarified to be once, not a prohibition against performing it more than that."His words "al-hasr" with damma on the ha and the sad, is the plural of hasir, a mat that is spread out in houses. In it there is an indication of the necessity of staying in the house and giving up voluntary Hajj after Hajj with the Prophet had already been made easy for them, not a total prohibition against performing Hajj voluntarily after fulfilling the obligatory one. It has been established as sahih that the wives of the Prophet did in fact perform Hajj after him ﷺ during the time of Umar bin Khattab, as will come later.