Musnad Ahmad 25441

Translation

✧ We set out with the Messenger of God ﷺ in the year of the Farewell Pilgrimage, and we entered ihram for ‘umrah. Then the Messenger of God ﷺ said: “Whoever has a sacrificial animal with him, let him enter ihram for hajj along with ‘umrah, and then he may not exit ihram until he exits from both together.” She said: I arrived in Makkah while I was menstruating, and I did not circumambulate the House nor go between al-Safa and al-Marwa. I complained about that to the Messenger of God ﷺ, and he said: “Undo your hair, comb it, enter ihram for hajj, and leave the ‘umrah.” She said: I did so. When we had completed the hajj, the Messenger of God ﷺ sent me with ‘Abd al-Rahman b. Abi Bakr to al-Tan‘im, and I performed ‘umrah. He said: “This is in place of your ‘umrah.” She said: Those who had entered ihram for ‘umrah circumambulated the House and went between al-Safa and al-Marwa, then exited ihram. Then they made another circumambulation after returning from Mina for their hajj. As for those who combined hajj and ‘umrah, they made only one circumambulation.

Grades by grader

What scholars said about it

In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.

• إسماعيل بن إسحاق بن إسماعيل البصري

  ادعى غيره أن هذا غلط من عروة وأن الصواب رواية الأسود والقاسم وعمرة عنها أنها أهلت بالحج مفردا

  machine translationSomeone else claimed that this is a mistake on the part of ʿUrwah, and that the correct version is the narration of al-Aswad, al-Qāsim and ʿAmrah from her, that she entered the state of iḥrām for Ḥajj alone (ifrād). Report a problem

  in مسند أحمد, p. 26024
• إسماعيل بن إسحاق بن إسماعيل البصري

  لما اجتمع هؤلاء الثلاثة يعني القاسم والأسود وعمرة على أن عائشة كانت محرمة بحج لا بعمرة علمنا بذلك أن الرواية التي رويت عن عروة غلط

  machine translationSince these three, meaning al-Qāsim, al-Aswad and ʿAmrah, agreed that ʿĀʾishah was in a state of iḥrām for Ḥajj and not for ʿUmrah, we know from this that the report narrated from ʿUrwah is mistaken (ghalaṭ). Report a problem

  in مسند أحمد, p. 26024

Other narrations of this report

Sunan Ibn Majah 2963

Narrators

1. 1
   ʿĀʾishah bt. Abū Bakr al-Ṣiddīq

   Mother of the Believers, the most knowledgeable woman in jurisprudence absolutely (afqah al-nisāʾ muṭlaqan)d. 57 AH, or 58 AH
   عَائِشَةُ بِنْتُ أَبِي بَكْرٍ الصِّدِّيقِأم المؤمنين ، أفقه النساء مطلقا
   عن
2. 2
   ʿUrwah b. al-Zubayr

   trustworthy (thiqah), a jurist (faqīh), well-known (mashhūr)d. 91 AH, or 92, or 93 AH, or 94 AH, or 95 AH, or 99 AH, or 100 AH, or 101 AH
   عُرْوَةَثقة فقيه مشهور
   عن
3. 3
   al-Zuhrī

   The jurist and memorizer (ḥāfiẓ), whose eminence, precision and reliability are agreed upond. Ḍamrah b. Rabīʿah and others said: 123 AH. The nephew of al-Zuhrī and others said: 124 AH. Ibn Yūnus and others said: 125 AH
   الزُّهْرِيِّالفقيه الحافظ ، متفق على جلالته وإتقانه وثبته
   عن
4. 4
   Mālik b. Anas

   The jurist (al-faqīh), the Imam of the Abode of Migration (Imām Dār al-Hijrah), the head of the proficient masters, and the foremost among the meticulous.d. 178 AH, or 179 AH
   مَالِكٌالفقيه ، إمام دار الهجرة ، رأس المتقنين ، وكبير المتثبتين
   في حكم العنعنة
5. 5
   ʿAbd al-Raḥman b. Mahdī

   Trustworthy (thiqah), firmly reliable (thabt), a memorizer (ḥāfiẓ), knowledgeable of the narrators and of ḥadīthd. 198 AH
   عَبْدِ الرَّحْمَنِثقة ثبت حافظ ، عارف بالرجال والحديث
   قرأت على
6. 6
   Aḥmad b. Ḥanbal

   Trustworthy (thiqah), a memorizer (ḥāfiẓ), a jurist (faqīh), an authority (ḥujjah).d. 241 AH, Abū Umayyah Muḥammad b. Ibrāhīm al-Ṭarsūsī said: 242 AH, and no one followed him in his view
   أحمد بن حنبلثقة حافظ فقيه حجة

Who each narrator was and how reliable, from hdith.com

Latin names and English verdicts with a dotted underline are machine translations, not reviewed.