Azami 5395

Bukhari related it in the Hajj (1730) from Abu Asim, from Ibn Jurayj, from Hasan bin Muslim, from Tawus, from Ibn Abbas, from Muawiya, and he mentioned it. Muslim related it in the Hajj (1246:210) through another route from Yahya bin Saeed, from Ibn Jurayj with his chain, and in it, "I shortened the hair of the Messenger of Allah ﷺ with a broad-headed arrow while he was on Marwa, or I saw him having his hair shortened for him with a broad-headed arrow while he was on Marwa," thus with the doubt expressed. Bayhaqi related it (5/102) through another route from Rawh, who said, Ibn Jurayj informed me, with his chain, adding in it, "during his umrah, on Marwa."What is apparent from this is that this shortening took place during his umrah ﷺ from Jirana, because it is established by widely-transmitted reports that the Prophet did not release himself from his Hajj until after he had sacrificed at Mina, and Muawiya only embraced Islam on the day of the Conquest along with his father, so it is inconceivable that he could have shortened his hair either during the umrah of Hudaybiya or the umrah of the agreement, leaving only Jirana as the possibility. This is what Hafiz bin Qayyim favored in Zad Mad.Some narrators erred and added to their narration the words "for his Hajj." This is how Abu Dawud related it (1803) from Hasan bin Ali, from Abdul-Razzaq, from Maamar, from Ibn Tawus, from his father, from Ibn Abbas. Hasan alone transmitted this addition, for Abu Dawud also related it from two of his teachers, namely Makhlad bin Khalid and Muhammad bin Yahya, both from Abdul-Razzaq, and likewise Nasai (2988) from Muhammad bin Yahya bin Abdullah, neither of whom mentioned this addition. So the error is attributable to Hasan bin Ali, who is Hulwani, the author of various works, and it may be that it was a slip of the pen on his part in saying "for his Hajj," for no one else followed him in that.Munziri interpreted it differently, saying, "Umrah is called Hajj because its meaning is 'intention.' Hafsa said, 'Why have the people released themselves while you have not released yourself from your umrah?' It was said, 'She actually means from your Hajj.'" End of quote.I say, the matter is not as Munziri stated, for Hafsa's question was properly about his umrah after the tawaf and the sai between Safa and Marwa, not about his Hajj.As for what Nasai (2989) and Ahmad (16836) both related through the route of Hammad bin Salama, from Qays bin Saad, from Ataa, from Muawiya, who said, "I took from the ends of the hair of the Messenger of Allah ﷺ with a broad-headed arrow that I had with me, after he had performed tawaf around the House and between Safa and Marwa during the ten days," this contains a clear error. Qays said, "The people reject this account from Muawiya." I say, there is no doubt about Muawiya's error , and such an error is possible for any human being other than the Messenger of Allah ﷺ, as Hafiz bin Qayyim said. And there is discussion regarding Hammad bin Salama's narration from Qays, which has already been mentioned.The conclusion is that this shortening by Muawiya occurred during the Prophet's umrah ﷺ from Jirana, and it did not occur during his Hajj.As for his statement, "or I saw him having his hair shortened for him with a broad-headed arrow while he was on Marwa," in this case the one whose hair was shortened would be someone other than Muawiya, and Muawiya would simply be the narrator of this account. Did Muawiya , other than Allah forbid, forget both matters, the first being that this took place during his umrah in Jirana, which he then placed in his Hajj, and the second being whether it was he who had his hair shortened or someone else? Bukhari chose the view that it was Muawiya himself who had it shortened, while Muslim chose two things, definiteness in the narration of Sufyan bin Uyayna, from Hisham bin Hujayr, from Tawus, who said, Ibn Abbas said, Muawiya said to me, "Do you know that I shortened the hair from the head of the Messenger of Allah ﷺ at Marwa with a broad-headed arrow?" I said to him, "I know nothing of this except as evidence against you." And the doubt is present in the narration of Yahya bin Saeed, from Ibn Jurayj, as previously mentioned.