from a narrator after ‘Ā’ishah in the chain, and she knew her own condition best.” He said: “Wuhayb ibn Khālid and Hammād ibn Zayd also narrated this hadith related by Hammād ibn Salamah, but neither mentioned this wording.”

I say: The report of Hammād ibn Zayd and those who agree with him must take precedence over that of Hammād ibn Salamah for several reasons:

First: He was more accurate in his retention and more reliable than Hammād ibn Salamah.

Second: Their reports contain her own account of her condition, whereas his report describes her condition on someone else’s authority.

Third: Al-Zuhrī narrated the hadith from ‘Urwah, from her, with the wording: “I continued menstruating until the Day of ‘Arafah.” This endpoint is what Mujāhid and al-Qāsim specified in their reports from her. However, Mujāhid reported from her (1): “I cleansed myself at ‘Arafah,” while al-Qāsim said: “On the Day of Sacrifice.”

Section

We return to the account of his Hajj. When he was at Sarif, he said to his Companions: “Whoever has no sacrificial animal with him and wishes to make it an ‘umrah may do so; whoever has a sacrificial animal with him must not” (2).

This was a further stage beyond giving them a choice at the mīqāt (designated point for entering ihram). When he reached Mecca, he issued a binding command to those without sacrificial animals to make their pilgrimage an ‘umrah and leave ihram, and to those with sacrificial animals to remain in ihram. Nothing whatsoever abrogated (3) that command. Indeed, Surāqah ibn Mālik asked him whether this ‘umrah, into which he had commanded them to change their Hajj, was only for that year or for all time. He replied: “Rather,