Lady Aisha (may Allah be pleased with her) narrates that we set out with the Messenger of Allah (peace be upon him) at the beginning of Dhul-Hijjah (for the journey of Hajj). The Messenger of Allah (peace be upon him) said: "Whoever wishes to recite the Talbiyah for only Umrah, let him recite the Talbiyah for only Umrah, and whoever wishes to enter into Ihram for Hajj, let him do so. If I had not brought the sacrificial animal with me, I would have also recited the Talbiyah for Umrah." Therefore, some of the noble Companions entered into Ihram for Umrah and some for Hajj. Then, before entering Makkah Mukarramah, I began menstruating and remained in that state until the day of Arafah. I complained about this to the Messenger of Allah (peace be upon him), so he said: "Leave the acts of Umrah, untie your hair and comb it, and then enter into Ihram for Hajj." Then, when the night of the valley of Muhassab came, he sent me with Sayyiduna Abdur Rahman bin Abi Bakr (may Allah be pleased with them both) to Tan'eem. He seated me behind him on the camel. So, from there, I entered into Ihram for Umrah in place of my previous Umrah. In this way, Allah Almighty enabled Mother Aisha (may Allah be pleased with her) to complete both Hajj and Umrah, but for this, no sacrifice, fasting, or charity was required (as expiation). Imam Abu Bakr (may Allah have mercy on him) says that when reconciling the different narrations about the Hajj of the Prophet (peace be upon him), I explained this issue: Lady Aisha (may Allah be pleased with her) left the acts of her Umrah only because, due to menstruation, she could not perform the Tawaf of the Sacred House; this does not mean that she had annulled her Umrah. I also explained at that point that the statement of the Prophet (peace be upon him): "Your one Tawaf will suffice for both your Hajj and Umrah," is evidence that she did not abandon Umrah, but rather, due to menstruation, she temporarily left performing its acts because it was not possible for her to perform Tawaf in that state. And I also clarified that the words of the hadith stating that she did not have to offer any sacrifice, fasting, or charity in this matter mean that for the Umrah performed after Hajj, she did not have to offer any sacrifice, fasting, or charity. The evidence for the correctness of this interpretation is that before the Umrah performed by Lady Aisha (may Allah be pleased with her) from Tan'eem, the Prophet (peace be upon him) had already offered a cow as a sacrifice on behalf of his noble wives. Did you not hear the words of Mother Aisha, "Then, when the day of sacrifice came, meat from a cow was brought to us. We asked, 'What kind of meat is this?' It was said that the Prophet (peace be upon him) had offered a cow as a sacrifice on behalf of his wives." In this way, Mother Aisha clarified that before her Umrah from Tan'eem, a sacrifice had already been made during her Hajj. At the end of the narration of Muhammad bin Abdur Rahman bin Nawfal, Lady Aisha (may Allah be pleased with her) narrates that the Prophet (peace be upon him) said: "(Go) with your brother Abdur Rahman to Tan'eem and enter into Ihram for Umrah from there." So I did so, and did not offer any sacrifice.

Hazrat Urwah narrated that I heard Sayyidah Aisha (may Allah be pleased with her) saying this. Then she narrated the whole story. And at the end of the story, she mentioned the above statement. Muhammad bin Abdur Rahman narrates from Hazrat Urwah that Sayyidah Aisha (may Allah be pleased with her) told him about her Umrah which she performed after performing Hajj with the Messenger of Allah (peace and blessings be upon him). Mother Aisha said that she got her menses, so she performed her Umrah after Hajj, and then she neither fasted nor offered a sacrifice. Imam Abu Bakr (may Allah have mercy on him) says that this narration clarifies that Mother Aisha meant that after performing Umrah from Taneem (as expiation), she neither fasted nor offered a sacrifice; the Umrah before Hajj is not meant here.

And the evidence that Allah, Mighty and Majestic, entrusted His Prophet with clarifying what was revealed to him from the revelation, specifically and generally, is that the Prophet, peace and blessings be upon him, clarified that Allah did not intend by His saying: [‏وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى‏] [‏النَّجْمِ‏] all deeds, and that Allah only intended some striving, not all of it. For if Allah had intended all striving, Hajj would only be for the one who performed it himself, and the obligation of Hajj would not be lifted from a person if it was performed on his behalf, and the one for whom Hajj was performed would not have the striving of another written for him, since he did not himself perform the striving of the deed.

It is narrated from Sayyiduna Fadl (may Allah be pleased with both of them) that a woman from the tribe of Khath'am said, "O Messenger of Allah, my father is an old man and Hajj has been made obligatory upon him by Allah, but he does not have the strength to sit on a camel." So the Noble Prophet (peace and blessings be upon him) said: "Perform Hajj on his behalf."

And the evidence that the capability, as our Mutalibi scholars—may Allah have mercy on him—said, is of two types: one is with his body along with ownership of wealth, so he is able to perform Hajj for himself with his body and his wealth; and the second is with ownership of wealth, so someone else performs Hajj on his behalf. As the Arabs say:“I am able to build my house and sew my garment,”meaning by hiring someone or by someone who obeys me, even if he is not able to build the house or sew the garment himself.

Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) narrates that Sayyiduna Fadl bin Abbas (may Allah be pleased with them both) was riding behind the Messenger of Allah (peace and blessings of Allah be upon him) on a camel. During this, a woman from the tribe of Khath’am came to the Messenger of Allah (peace and blessings of Allah be upon him) to ask a question. Sayyiduna Fadl bin Abbas (may Allah be pleased with them both) began to look at the woman, and the woman also started looking at Sayyiduna Fadl bin Abbas (may Allah be pleased with them both). The Messenger of Allah (peace and blessings of Allah be upon him) turned the face of Sayyiduna Fadl bin Abbas (may Allah be pleased with them both) to the other side with his blessed hand. The woman said,“O Messenger of Allah, Allah Almighty has made Hajj obligatory upon His servants, but at this time my father has become very old and he does not have the ability to sit on a mount. So can I perform Hajj on his behalf?”He (peace and blessings of Allah be upon him) said:“Yes.”This incident took place during the Farewell Pilgrimage (Hajjatul Wada’). Some narrators report a few more words than others.

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that on the morning of the Day of Sacrifice, a woman from the tribe of Khath’am asked the Messenger of Allah (peace be upon him) while Sayyiduna Fadl (may Allah be pleased with him) himself was riding behind him on the mount. She said,“O Messenger of Allah, Allah has made Hajj obligatory upon His servants. My elderly father is not able to sit firmly on a mount. What do you command? Should I perform Hajj on his behalf?”The Prophet (peace be upon him) said:“Yes.”In the narration of Makhzumi, it is mentioned: on the morning of Muzdalifah. And it is said: Should I perform Hajj on his behalf? And it is not narrated that Sayyiduna Fadl (may Allah be pleased with him) was riding behind you. The wording of the narration of Ali bin Khushram is the same as that of Abdul Jabbar’s narration, except for this difference: Should I perform Hajj on his behalf? The Prophet (peace be upon him) said:“Yes.”

Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) narrates that Sayyiduna Fadl (may Allah be pleased with him) was riding behind the Messenger of Allah (peace be upon him) on the morning of Muzdalifah. A woman from the tribe of Khath'am came and asked the Messenger of Allah (peace be upon him) a question. During this, Sayyiduna Fadl (may Allah be pleased with him) began to look at the woman, and the woman also started looking at him. So the Messenger of Allah (peace be upon him) turned Sayyiduna Fadl's (may Allah be pleased with him) face to the other side with his hand. She said, "O Messenger of Allah, Allah has made Hajj obligatory upon His servants, but my elderly father is not able to sit on a mount. Can I perform Hajj on his behalf?" He (peace be upon him) replied, "Yes." This incident took place during the Farewell Pilgrimage.

Musa bin Salamah Hudhali narrates that I and Sinan bin Salamah went to perform ‘Umrah. When we camped in the valley of Batha, I said,“Let us go to Ibn Abbas (may Allah be pleased with them both) and talk to him.”I said to Ibn Abbas (may Allah be pleased with them both),“My respected mother is in Egypt and I participate in battles here. If I free a slave on her behalf, will she receive its reward even though she is not with me?”Ibn Abbas (may Allah be pleased with them both) said,“Shall I not tell you something even more astonishing than this? I asked the wife of Sinan bin ‘Abd al-Juhani to ask the Messenger of Allah (peace and blessings be upon him) about my issue: her mother had passed away and had not performed Hajj. If she performs Hajj on her behalf, will it suffice for her?”The Prophet (peace and blessings be upon him) said: ‘Yes. If her mother had a debt and she paid it off on her behalf, would it not suffice for her? She should perform Hajj on behalf of her mother.’”

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that a certain man from the Juhainah tribe said, "O Messenger of Allah, my father passed away in old age and was not able to perform Hajj, nor did he have the ability to do so." The Prophet (peace and blessings be upon him) said: "Perform Hajj on behalf of your father."