from his father Abū Mūsā, who said: The Prophet ﷺ said, “The believer to another believer is like a building; each part supports the other.” He then interlaced his fingers. While he was seated, a man—someone seeking a need—came to him. He turned his face toward us and said, “Intercede, that you may earn a reward; and let Allah decree through the tongue of His Messenger whatever He wills.” (1)
Abū al-Hasan ʿAlī ibn Aḥmad al-Hāshimī informed us; Muḥammad ibn Aḥmad al-Qaṭīʿī in Baghdad informed us; Muḥammad ibn ʿUbayd Allāh al-Mujallid informed us; Muḥammad ibn Muḥammad al-Zaynabī informed us; Muḥammad ibn ʿAbd al-Raḥmān al-Mukhlis informed us; Yaḥyā ibn Muḥammad ibn Ṣāʿid narrated to us; Muḥammad ibn Ismāʿīl al-Bukhārī narrated to us; Ḥammād narrated from Yūnus, Ḥabīb, Yaḥyā ibn ʿAtīq, and Hishām—from Muḥammad ibn Sīrīn—from Umm ʿAṭiyyah, who said: “The Messenger of Allah ﷺ commanded that the young women in seclusion should go out on the day of ʿĪd.”
It was asked, “What about those who are menstruating?”
He replied, “They should witness the goodness and the supplication of the Muslims.” (2)
These two reports are sound and come to us through one of the loftiest chains we possess from Abū ʿAbd Allāh, apart from what is in the Ṣaḥīḥ.
(1) In the base manuscript and in Tarikh Baghdad 2/5 the wording appears as “walyaqdi” (with the final ya retained). In al-Sahih 10/377, Book of Adab, chapter “Cooperation among the believers,” al-Hafiz notes that this version also reads “waly aqdi” with an initial lam; the same is found only in Abu Usama’s transmission for the copy of al-Kushmihani, while the other transmitters give “wayaqdi” without the lam. Muslim (2627), through the isnads of Ali b. Mushir and Hafs b. Ghiyath, has “faly aqdi” as well. Al-Qurtubi remarks that this lam cannot be the lam of command—God is not commanded—nor the lam of purpose, since another recension reads “waly aqdi” without an extended ya. He therefore suggests that it functions as a supplication (“O Allah, decree!”) or that the imperative here conveys a declarative meaning. See also Bukhari 5/71; Muslim (2585); Tirmidhi (1929, 2674); Sunan Abi Dawud (5131); and al-Nasa’i 5/78.
(2) The isnad runs through Muhammad b. Sirin from Umm ‘Atiyya; it is recorded by Bukhari 1/395 (beginning of “Covering the Aurah”), 2/386 (“The Hands”: chapter on women—including those menstruating—going to the prayer ground), and 390–391 (“Chapter on menstruating women staying away from the musalla”); Muslim (890) in “Salat al-‘Eidayn,” chapter on the permissibility of women’s attendance at the two ‘Eid prayers and the sermon; Tirmidhi (539); Abu Dawud (1136); and al-Nasa’i 3/180-181.