Musnad al-Bazzar 4805
✧ Tawus, from b. 'Abbas
Show the chain
حَدَّثَنَا خَلَّادُ بْنُ أَسْلَمَ، قَالَ: نَا مَرْوَانُ بْنُ شُجَاعٍ، قَالَ: نَا خُصَيْفٌ عَنْ عَطَاءٍ وَمُجَاهِدٍ وَعِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ رَفَعَ الْحَدِيثَ قَالَ:
إِنَّ الْحَائِضَ وَالنُّفَسَاءَ يَقْضِيَانِ الْمَنَاسِكَ كُلَّهَا غَيْرَ الطَّوَافِ بِالْبَيْتِ حَتَّى تَطْهُرَ
Translation
Chain of narrators
- Khallād b. Aslam
- Marwān b. Shujāʿ
- Khuṣayf
- ʿAṭāʾ and Mujāhid Waʿikrimah
- Ibn ʿAbbās Rafaʿ al-Ḥadīth
✧ The menstruating woman and the woman with postpartum bleeding perform all the rites except circumambulating the House until she becomes pure.
Grades by grader
No grade is recorded for this wording. Ask what scholars say about its grade
What scholars said about it
In their own words, as Hadith Unlocked records them. They are shown, not summarised into a grade.
- Ibn ʿAbd al-Barr
وروى ابن عباس عن النبي صلى الله عليه وسلم في الحائض والنفساء هذا المعنى وهو صحيح مجتمع عليه لا خلاف بين العلماء فيه كلهم يأمر النفساء بالاغتسال على ما في هذا الحديث وتهل بحجها وعمرتها وهي كذلك وحكمها حكم الحائض تقضي المناسك كلها وتشهدها غير أنها لا تطوف بالبيت حتى تطهر
machine translationIbn ʿAbbās also narrated from the Prophet ﷺ this same meaning concerning the menstruating woman and the woman in postnatal bleeding. It is authentic (ṣaḥīḥ) and agreed upon, with no disagreement among the scholars about it. All of them instruct the woman in postnatal bleeding to perform ghusl, as stated in this hadith, and to enter the state of iḥrām for her Hajj and ʿUmrah, and she remains in that state. Her ruling is the ruling of the menstruating woman: she performs all the rites and attends them, except that she does not circumambulate the House until she is pure.
in مسند البزار, p. 4805 - الزيلعى
وخصيف بن عبد الرحمن الحراني كنيته أبو عون ضعفه غير واحد
machine translationKhuṣayf b. ʿAbd al-Raḥmān al-Ḥarrānī, whose kunyah is Abū ʿAwn, was declared weak (ḍaʿīf) by more than one scholar.
in مسند البزار, p. 4805
Other narrations of this report
Narrators
- One of the Companions who narrated most prolifically (mukthirūn).d. 65 AH, or 67 AH, or 68 AH, also said: 69 AH, also said: 70 AH; also said: 73 AHعَبْدُ اللهِ بْنُ عَبَّاسٍأحد المكثرين من الصحابةعن
- Trustworthy (thiqah), reliable (thabt), knowledgeable in Qurʾānic exegesis; the claim that Ibn ʿUmar called him a liar is not established, and no innovation is established from him.d. Ibn al-Madīnī said: 104 AH. Abū Saʿīd b. Yūnus and others said: 105 AH, and al-Haytham b. ʿAdī said, and Abū ʿUmar al-Ḍarīr: 106 AH. Abū Maʿshar al-Madanī and others said: 107 AH. Also reported from al-Haytham b. ʿAdī, and Abū al-Ḥasan al-Madāʾinī, and Yaḥyā b. Maʿīn: 115 AH. And that is a mistakeوَعِكْرِمَةَثقة ثبت عالم بالتفسير ، لم يثبت تكذيبه عن ابن عمر ، ولا تثبت عنه بدعةعن
- truthful (ṣadūq), poor memory (sayyiʾ al-ḥifẓ), his memory became confused at the end, and accused of Irjāʾd. 136 AH, or: 137 AH, or: 138 AH, or: 139 AH, also said 132 AH, or: 133 AHخُصَيْفٌصدوق سيئ الحفظ ، خلط بآخره ، ورمي بالإرجاءنا
- Truthful (ṣadūq) with some errors (awhām)d. 184 AHمَرْوَانُ بْنُ شُجَاعٍصدوق له أوهامنا
- trustworthy (thiqah)d. 248 AH, or 249 AH, or 250 AHخَلَّادُ بْنُ أَسْلَمَثقةحدثنا
- d. 291 AH or 292 AH or 294 AHالبزار
Who each narrator was and how reliable, from hdith.com
Latin names and English verdicts with a dotted underline are machine translations, not reviewed.