(1) i.e., concerning a menstruating woman during Hajj who has not yet performed the Farewell Tawaf (tawaf al-wada). (2) Its transmitters are reliable. Ibn al-Munzir, as cited by Ibn Hajar in Fath al-Bari 3/467, states that the jurists of the major centres agree that a menstruating woman who has already performed the Tawaf al-Ifada is not required to perform the Farewell Tawaf. He nevertheless reports from Umar b. al-Khattab, Ibn Umar, and Zayd b. Thabit that they ordered such a woman to remain in Mecca until she became pure and then perform it, treating it as obligatory just like the Tawaf al-Ifada; if she had menstruated before the latter it would not have been waived. He then relates with a sound chain through Nafi that Ibn Umar said: “A woman circumambulated the House on the Day of Sacrifice, then menstruated, so Umar ordered that she be kept in Mecca—after the people had departed—until she became pure and circumambulated the House.” Ibn al-Munzir adds that Ibn Umar and Zayd b. Thabit later withdrew this view. The majority rely on the hadith recorded by al-Bukhari 3/466 and Muslim no. 1328 from Ibn Abbas: “People were ordered that their last act be at the House, except that a concession was granted to the menstruating woman.” Likewise, al-Muwatta 1/412, al-Bukhari 3/467-468, and Muslim 2/964 record Aisha’s report that Safiyya bint Huyay, the Prophet’s wife, menstruated and informed him. He asked, “Will she detain us?” They replied, “She has already performed the Tawaf al-Ifada.” He said, “In that case, no.” (3) The chain is sound. Al-Bukhari also transmitted it (8/534–535, Tafsir of Surat al-Mutaffifin), as did Muslim (no. 2862) in the chapter “Description of the Day of Resurrection,” through the narration of Nafi from Ibn Umar.