Azami 5215

Abu Dawud (1973) narrated it through several routes from Abu Khalid Ahmar, from Muhammad bin Ishaq, from Abdul-Rahman bin Qasim, from his father, from Ayesha, and he related it. Its chain is hasan. It contains Muhammad bin Ishaq, who has explicitly stated that he heard directly in the version found in Ibn Hibban (3868), as will be fully documented a few chapters ahead.Jabir's statement, "So he prayed Dhuhr in Makkah," contrasts with the earlier hadith of Ibn Umar, which states that "he returned and prayed Dhuhr in Mina." Some scholars preferred Jabir's hadith, supported by Ayesha's hadith, as reported from them by Imam Ibn Qayyim in Zad Mad (2/280-283). Other scholars reconciled the two accounts, such as Nawawi in his commentary on Sahih Muslim (8/192), where he said, "The way to reconcile them is that he performed the tawaf of ifada before midday, then prayed Dhuhr in Makkah at the beginning of its time, then returned to Mina and prayed Dhuhr there again with his companions when they asked him to do so, making the second Dhuhr prayer in Mina a voluntary prayer..." Shawkani quoted this from him in Nail Awtar (3/427) and then said, "Ibn Munzir mentioned something similar, and reconciliation is possible by saying that he prayed in Makkah, then returned to Mina, and found his companions praying Dhuhr, so he joined them as a voluntary prayer, because of his command to anyone who finds a congregation praying after he has already prayed to join them."As for what has been reported from Ayesha and Ibn Abbas, that the Prophet delayed the tawaf of the Day of Sacrifice until night, this is daif. It was narrated by Abu Dawud (2000), Tirmidhi (920), Ibn Majah (3059), Ahmad (2611, 2612), and Bayhaqi (5/144), all through routes from Sufyan, from Abu Zubayr, from Ayesha and Ibn Abbas, who both related it. Tirmidhi said, hasan sahih. This is as he said regarding the apparent chain to Ibn Abbas, which is sahih, but the chain to Ayesha contains a disconnection between Abu Zubayr and Ayesha. There is also a hidden defect in the hadith, namely that it contradicts the established sahih hadiths mentioned earlier, that he performed ifada on the Day of Sacrifice and prayed Dhuhr in Mina. Perhaps this goes back to Abu Zubayr's practice of tadlis, meaning he heard it from some weak narrators and concealed this by attributing it directly.Tirmidhi said after mentioning the hadith, "Some scholars have permitted delaying the tawaf of visitation until night, some have recommended performing it on the Day of Sacrifice, and some have allowed delaying it even until the last days of Mina." End of quote.As for one who does not perform the tawaf on the Day of Sacrifice, does he return to a state of ihram? The correct view is that he does not return to ihram, and this is the position held by the majority of scholars among the companions, the successors, and those who came after them.As for what has been reported from Umm Salama, it has been documented in Minna Kubra (4/284-288), but I repeat it here because of its importance, with further clarification and commentary. Umm Salama said, my night, the one on which the Messenger of Allah would come to me, fell on the evening of the Day of Sacrifice. He came to me, and Wahb bin Zama entered along with a man from the family of Abu Umaya, both wearing shirts. The Messenger of Allah said to Wahb, "Have you performed ifada, Abdullah?" He said, "No, by Allah, Messenger of Allah!" He said, "Take off your shirt." So he pulled it off over his head, and his companion also pulled his shirt off over his head. Then he said, "Why, Messenger of Allah?" He said, "Today you were permitted, once you have stoned the jamra, to release yourselves from everything you had made forbidden except women. But if evening comes upon you before you have circled this House, you return to the state of ihram, just as you were before you stoned the jamra, before you circled it."This was narrated by Abu Dawud (1999) from Imam Ahmad and Yahya bin Main, the meaning being the same, and it is found in his Musnad (26530), and also by Ibn Khuzayma (2958), Hakim (1/489), and Bayhaqi (5/137), all through the hadith of Muhammad bin Abu Adi, from Muhammad bin Ishaq, who said, Abu Ubayda bin Abdullah bin Zama told me, from his father, and from his mother Zaynab bint Abu Salama, both of whom related this together from Umm Salama, who said (and then he related it).Muhammad bin Ishaq, even though he has stated explicitly that he heard directly, is not accepted in matters of sunnah rulings when he narrates alone, as Ahmad said. Ayub bin Ishaq bin Samuri said, I asked Ahmad, saying to him, Abu Abdullah, when Ibn Ishaq narrates a hadith alone, is it accepted? He said, No, by Allah, I have seen him narrate a single hadith from a group of narrators without separating the wording of one from the wording of another. Abu Dawud said, I heard Ahmad, when Muhammad bin Ishaq was mentioned before him, say, He was a man who was eager for hadith, so he would take people's books and place them into his own books. Abdullah said, My father did not rely on him in matters of sunnah rulings. This hadith is among those that Ibn Ishaq narrated alone, and it was not acted upon. Bayhaqi said, "I do not know of any jurist who holds this view."As for Abu Ubayda bin Abdullah bin Zama, Ibn Saad said, He narrated few hadiths. Abu Zura said, I do not know of anyone who has named him as reliable, and Abu Hatim said the same. Mizzi did not mention anyone's confirmation of his reliability, but Ibn Hajar said in Taqreeb, "Acceptable." This indicates that his status is not fully known, even though Muslim narrated from him, as Mizzi mentioned, from Abdul-Malik bin Shuayb bin Layth bin Saad, from his father, from his grandfather, meaning Layth, from Aqeel bin Khalid, from Ibn Shihab, who said, Abu Ubayda bin Abdullah bin Zama informed me, that his mother Zaynab bint Abu Salama informed him, that her mother Umm Salama, the wife of the Prophet, used to say (and then he related the story of the nursing of an adult).I say, Muslim narrated it as a supporting narration alongside the hadith of Humayd bin Nafi, who said, I heard Zaynab bint Abu Salama say, I heard Umm Salama say (and then he related the story of Sahla bint Suhayl regarding nursing Salim). This confirms Ibn Hajar's statement, "Acceptable," meaning if corroborated, and indeed it has been corroborated.But regarding the hadith I am currently discussing, along with its being narrated by only one source, there is confusion in its chain of transmission. Imam Ahmad also narrated it (26531), saying, Muhammad, meaning Ibn Abu Adi, said, Abu Ubayda said, Umm Qays bint Mihsan told me, and she was a neighbor of theirs, she said, Ukasha bin Mihsan went out from my house with a group from Banu Assad, all wearing shirts, on the evening of the Day of Sacrifice. Then they returned to me at night, carrying their shirts in their hands. She said, I said, Ukasha, why did you go out wearing shirts, and now you have returned carrying your shirts in your hands? He said, All is well, Umm Qays. This was a day on which we were permitted, once we stoned the jamra, to release ourselves from everything we had made forbidden except concerning women, until we perform tawaf around the House. If evening comes upon us and we have not performed tawaf around it, we return to the state of ihram, just as we were before stoning the jamra, until we perform tawaf around it. Evening came upon us and we had not performed tawaf, so we removed our shirts as you see.So Muhammad bin Abu Adi narrates from Abu Ubayda without mentioning Muhammad bin Ishaq as an intermediary between him and Abu Ubayda, and Abu Ubayda says, Umm Qays bint Mihsan told me, without raising it to the level of a statement from the Prophet.Ibn Lahia also narrated it, from Abu Aswad, from Urwa, from Umm Qays bint Mihsan, who said, Ukasha bin Mihsan and another man came to me in Mina on the evening of the Day of Sacrifice. They removed their garments and abandoned perfume. I said, What is wrong with you two? They said, The Messenger of Allah said to us, "Whoever has not performed ifada to the House by this evening should abandon garments and perfume." This was narrated by Tahawi in Sharh Maani (3942) through the route of Abdullah bin Yusuf, from Ibn Lahia.He also narrated it through the route of Ibn Abu Maryam, who said, Abdullah bin Lahia told us, who said, Abu Aswad told us, from Urwa, from Judama bint Wahb, the sister of Ukasha bin Wahb, that Ukasha bin Wahb, a companion of the Prophet, and another brother of his came to her when the sun had set on the Day of Sacrifice. They threw off their shirts, and she said, What is wrong with you two? They said, The Messenger of Allah said, "Whoever has not performed ifada from here should discard his garments." Then they applied perfume and put their garments back on.So here it makes the name Ukasha bin Wahb, and all this confusion belongs to Ibn Lahia, about whom there is well known criticism. Judama bint Wahb, also said to be Jandal, and also said to be Jundab, of Banu Assad, the sister of Ukasha bin Mihsan through their mother, was a companion with precedence and migration to her credit. Daraqutni said, Whoever spells it with the letter dhal has made an error in transcription.Then, is this hadith part of the narration collection of Judama bint Wahb, or of Umm Qays bint Mihsan, or of Umm Salama? And is Ukasha the son of Mihsan or the son of Wahb? This is clear confusion in the chain of transmission, and the presence of Ibn Lahia in the chain is a strong indicator supporting this confusion. Therefore Ibn Hajar said in Al-Isaba (2/488), "There has indeed been disagreement regarding this narrated from Ibn Lahia," then he cited Tahawi's hadith from Umm Qays and said, "This seems to be more sahih, and the hadith has also come through another route from her, extracted by Hakim through the route of Ibn Ishaq, Abu Ubayda bin Abdullah bin Zama told me, Umm Qays bint Mihsan told me," then he related the hadith in summarized form.I say, a hadith like this, given that it was narrated by only one source and contains confusion in its chain, cannot be accepted as the basis for a ruling of such widespread applicability, especially since the Prophet had said, addressing his companions, "Take your rites of pilgrimage from me." It should not have remained hidden from the majority of the companions, then the successors, and those who came after them. Indeed, when Umar bin Khattab addressed the people at Arafat and explained to them the practices and rulings of Hajj, he said among other things, "Once you have shaved your heads and performed the stoning, everything becomes permissible for you except women and perfume." Ayesha objected to this, saying, I used to perfume the Messenger of Allah when he stoned Jamra Uqba, before he performed ifada. So the sunnah of the Messenger of Allah has more right to be followed than the practice of Umar. She objected to him only regarding the prohibition of perfume, and did not mention that if one delays tawaf until evening, he returns to his previous state. This position was held by a number of companions, becoming something close to consensus. For this reason, many scholars judged this hadith to be anomalous and objectionable.Muhibb Tabari said in Al-Qira (p. 472), after cataloging this hadith under a heading, "This is a ruling that I do not know of anyone who holds it." He is reporting that, from the Islamic community up to his time, this ruling was not acted upon, and therefore, if it is reported that someone held this view, its authenticity attributed to him is questionable.Even assuming its authenticity, it can be understood in light of their particular situation, as described in Tahawi's narration, that they had applied perfume and put on their garments, which is more conducive to intimate relations, and night had come, so he feared that this might harm their state of ihram before the obligatory tawaf. So his command to them to return to ihram was a matter of closing off avenues to potential violation, similar to how Malik held the position of not using perfume before tawaf for the same reason. Or perhaps that command was simply meant to emphasize to them the seriousness of delaying the tawaf, since these individuals, given their close relationship with the Messenger of Allah, it was more fitting for them to hasten to perform it during its recommended time, which is before nightfall. Based on this, the ruling would be specific to these two individuals rather than applying to people in general. And with Allah lies the guidance to success.As for one who forgets to perform ifada until he has returned to his homeland, he remains in the state of ihram from the time he remembers until he returns to the House and performs tawaf around it. And if he has relations with women in that state, he must offer a camel as compensation. This is the position held by the jurists whose views are considered authoritative among the people of Madinah. Bayhaqi extracted this (5/146) with his chain of transmission from Abu Zinad, from the jurists.