, some saying that it was at ‘Arafah. This is what Mujāhid narrated from her (1), while ‘Urwah narrated from her that the Day of ‘Arafah arrived while she was still menstruating (2). There is no contradiction between the two reports, and both are authentic. Ibn Hazm understood them as referring to two different things: in his interpretation, her purification at ‘Arafah meant bathing for the standing there. He said (3): “For she said, ‘I cleansed myself at ‘Arafah,’ and cleansing oneself (4) is not the same as becoming free of menstruation.” He said: “Al-Qāsim specified the day on which she became pure: the Day of Sacrifice. His report is in Sahīh Muslim (5).” He also said: “Al-Qāsim and ‘Urwah agree that she was menstruating on the Day of ‘Arafah, and they were the people closest to her.”

Abū Dāwūd narrated (6): Muhammad ibn Ismā‘īl (7) narrated to us; Hammād ibn Salamah narrated to us, from Hishām ibn ‘Urwah, from his father, from her: “We set out with the Messenger of Allah, peace and blessings be upon him, as the new moon of Dhū al-Hijjah appeared...” She then related the hadith, which includes: “When the night at al-Bathā’ came, ‘Ā’ishah became pure.” This chain of transmission is authentic. Ibn Hazm, however, said (8): “This is a rejected report, contrary to what all these narrators related from her—namely, the statement, ‘She became pure on the night at al-Bathā’.’ The night at al-Bathā’ was four nights after the Day of Sacrifice, and this is impossible. Yet, when we examined it carefully, we found that this wording was not spoken by ‘Ā’ishah, so reliance upon it falls away, for it comes only