SAHIH MUSLIM Hadith1164 with Sharahu Muslim li Nnawawi .صحيح مسلم مع شرح...

SAHIH MUSLIM Hadith1164 with Sharahu Muslim li Nnawawi

صحيح مسلم مع شرح مسلم للنووي

Chapter: It is recommended to fast Six Days in Shawwal
following Ramadan

باب اسْتِحْبَابِ صَوْمِ سِتَّةِ أَيَّامٍ مِنْ شَوَّالٍ
اتِّبَاعً ا لِرَمَضَانَ

‏Abu Ayyub al-Ansari
(Allah be pleased with him) reported Allah's Messenger pbuh as saying:

He who observed the fast of Ramadan and then
followed it with six (fasts) of Shawwal. it would be as if he fasted
perpetually

حَدَّثَنَا يَحْيَى بْنُ أَيُّوبَ،
وَقُتَيْبَةُ بْنُ سَعِيدٍ، وَعَلِيُّ بْنُ حُجْرٍ، جَمِيعًا عَنْ إِسْمَاعِيلَ، -
قَالَ ابْنُ أَيُّوبَ حَدَّثَنَا إِسْمَاعِيلُ بْنُ جَعْفَرٍ، - أَخْبَرَنِي
سَعْدُ بْنُ سَعِيدِ بْنِ قَيْسٍ، عَنْ عُمَرَ، بْنِ ثَابِتِ بْنِ الْحَارِثِ
الْخَزْرَجِيِّ عَنْ أَبِي أَيُّوبَ
الأَنْصَارِيِّ، - رضى الله عنه - أَنَّهُ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ صلى
الله عليه وسلم قَالَ ‏ "‏ مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا
مِنْ شَوَّالٍ كَانَ كَصِيَامِ الدَّهْرِ

EXPLANATION/SHARAHU AS GIVEN BY IMAM
NAWAWI –The arabic text and its gist in English given below.

قوله صلى الله عليه وسلم : ( 



















 من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر 

 ) فيه دلالة
صريحة لمذهب الشافعي وأحمد وداود وموافقيهم
في استحباب صوم هذه الستة ، وقال مالك وأبو حنيفة : يكره ذلك ،
قال مالك في الموطأ :
ما رأيت أحدا من أهل العلم يصومها ، قالوا : فيكره ؛ لئلا يظن وجوبه . ودليل الشافعي وموافقيه
هذا الحديث الصحيح الصريح ، وإذا ثبتت السنة لا تترك لترك بعض الناس أو أكثرهم أو
كلهم لها ، وقولهم : قد يظن وجوبها ، ينتقض بصوم عرفة وعاشوراء وغيرهما من الصوم
المندوب . قال أصحابنا : والأفضل أن تصام الستة متوالية عقب يوم الفطر ، فإن فرقها
أو أخرها عن أوائل شوال إلى أواخره حصلت فضيلة المتابعة ؛ لأنه يصدق أنه أتبعه ستا
من شوال ، قال العلماء : وإنما كان ذلك كصيام الدهر ؛ لأن الحسنة بعشر أمثالها ،
فرمضان بعشرة أشهر ، والستة بشهرين ، وقد جاء هذا في حديث مرفوع في كتاب النسائي

Imam Nawawi says that there is clear
proof in this Hadith for Imam Shafi-ee, Ahmad and Dawood and those who agree
with them , that the six day's of Shawwal Fasting is
musthahabbu/recommended.Imam Malik &Aboo Haneefa consider it as
karaahathu.Imam Malik says in his Muvathwa:I haven't seen any one of ahlul
I'lmu observing this fasting.The proof of Shafi-ee and those who agree .with
him is this CLEAR/TRANSPARENT HADITH; and when theSunnah is established/confirmed
there is no room to avoid practising it merely because some, most or all of the
people avoided it.

  Imam
Nawawi continues:Our Aswhaab/people said:It is preferred to fast six days
continuously soon after Eid ul Fithr,and if one separates it-by not performing
continuously-or observes fasting in between or during the last days of Shawwal,
he will also get the reward of following 
Ramadan with six days'  of Shawwal
fasting.Scholars have said:Fasting Ramadan and followig it with these six days'
fasting of Shawwal is as if one fasts through out the year because every good
deed is equivalent to its ten times and hence Ramadan fasting is equivalent to
ten month's fasting and following six 
day's fasting after Eid ul Fithr in Shawwal  is equivalent to  sixty days' fasting.And this is recorded in
Nasaa-i as Marfu'.

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Sisters, Jazakumullah khyraa for viewing/watching this piece of
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السلام عليكم ورحمة الله وبركاته

SAHIH UL BUKHARI Hadith 980 with Fath'hul Bari THE BOOK OF TWO FESTIVAL...

BUKHARI Hadith 980 with Fath'hul Bari

 KITHAB UL
EEDAYN/THE BOOK OF TWO FESTIVALS

صحيح البخاري
مع فتح الباري باب إِذَا لَمْ يَكُنْ لَهَا
جِلْبَابٌ فِي الْعِيدِ

Chapter: If a women has no veil to use for Eid Musalaa                    



BUKHARI
WITH FATH'HUL BARI IN ARABIC AND ITS GIST IN ENGLISH GIVEN BELOW



الشرح:

قوله باب إذا لم يكن لها جلباب



 بكسر الجيم وسكون اللام وموحدتين، تقدم تفسيره
في كتاب الحيض في " باب شهود الحائض العيدين
" قال الزين بن المنير: لم يذكر جواب الشرط في الترجمة حوالة على ما ورد في
الخبر ا هـ.

والذي يظهر لي أنه حذفه لما
فيه من الاحتمال، فقد تقدم في الباب المذكور أنه يحتمل أن يكون للجنس، أي تعيرها
من جنس ثيابها، ويؤيده رواية ابن خزيمة " من جلابيبها " وللترمذي
" فلتعرها أختها من جلابيبها " والمراد بالأخت الصاحبة، ويحتمل أن يكون
المراد تشركها معها في ثوبها، ويؤيده رواية أبي داود " تلبسها صاحبتها طائفة
من ثوبها " يعني إذا كان واسعا، ويحتمل أن يكون المراد بقوله " ثوبها
" جنس الثياب فيرجع للأول.



ويؤخذ منه جواز اشتمال المرأتين في ثوب واحد عند التستر،
وقيل: إنه ذكر على سبيل المبالغة، أي يخرجن على كل حال ولو اثنتين في جلباب

Once
a woman asked  Prophet swalklallahu
a'lyhi va sallam whether it is compulsory for a Muslimah to go out to Eid
Musalla for Eid prayer and gathering even if she got no jilbabu .This Babu
contains the Hadith regarding the subject.

Jilbabu
means veil to cover the whole body.Its definition has already been
disussed  there in,

باب شهود
الحائض العيدين

the Babu about the witnessing of menstruating women under
'kithaab ul hydu/book of menstruation.Here, in the name of this Babu, Imam
Bukhari has given only the part of Sharthu/conditional clause but not the
answer, i.e the name of the Baab is If a women has no
veil to use for Eid; but its jawaab comes in the Hadith.

In the report of Thirmudhi,we see

فلتعرها
أختها من جلابيبها

''Let her take her
sister too in her jilbab/veil.Here in the Hadith that follows ukhthu/sister
means her Muslimah friend.From Ibnu Khuzaima's report it is clear that the
intention here is that the woman who has a veil should take her sister who is
lacking a veil  too in her jilbab/veil.In
the report of Aboo Dawood, we see,

" تلبسها صاحبتها طائفة من ثوبها

'She
should allow her Muslimah friend too in one part of her veil/dress/robe; if her
veil is spacious enough.It may also mean that the woman who has more than one
jilbab/veil should give one to her sister who has no jilbab at all.From this
Hadith it is ruled that whenever women need to cover the whole body, it is
permissible for two women to be covered under the same veil/jilbab if
necessary.It is also said that this Hadith's  intention is that  WOMEN SHOULD ATTEND EID MUSALLA even if two
women in the same veil.

NOW WE SEE THE HADITH,

حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ حَدَّثَنَا عَبْدُ
الْوَارِثِ قَالَ حَدَّثَنَا أَيُّوبُ عَنْ
حَفْصَةَ بِنْتِ سِيرِينَ قَالَتْ كُنَّا نَمْنَعُ جَوَارِيَنَا أَنْ يَخْرُجْنَ
يَوْمَ الْعِيدِ فَجَاءَتْ امْرَأَةٌ فَنَزَلَتْ قَصْرَ بَنِي خَلَفٍ
فَأَتَيْتُهَا فَحَدَّثَتْ أَنَّ زَوْجَ أُخْتِهَا غَزَا مَعَ النَّبِيِّ صَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ ثِنْتَيْ عَشْرَةَ غَزْوَةً فَكَانَتْ أُخْتُهَا
مَعَهُ فِي سِتِّ غَزَوَاتٍ فَقَالَتْ فَكُنَّا نَقُومُ عَلَى الْمَرْضَى
وَنُدَاوِي الْكَلْمَى فَقَالَتْ يَا رَسُولَ اللَّهِ أَعَلَى إِحْدَانَا بَأْسٌ
إِذَا لَمْ يَكُنْ لَهَا جِلْبَابٌ أَنْ لَا تَخْرُجَ فَقَالَ لِتُلْبِسْهَا
صَاحِبَتُهَا مِنْ جِلْبَابِهَا فَلْيَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ
الْمُؤْمِنِينَ قَالَتْ حَفْصَةُ فَلَمَّا قَدِمَتْ أُمُّ عَطِيَّةَ أَتَيْتُهَا
فَسَأَلْتُهَا أَسَمِعْتِ فِي كَذَا وَكَذَا قَالَتْ نَعَمْ بِأَبِي وَقَلَّمَا
ذَكَرَتْ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا قَالَتْ بِأَبِي
قَالَ لِيَخْرُجْ الْعَوَاتِقُ ذَوَاتُ الْخُدُورِ أَوْ قَالَ الْعَوَاتِقُ
وَذَوَاتُ الْخُدُورِ شَكَّ أَيُّوبُ وَالْحُيَّضُ وَيَعْتَزِلُ الْحُيَّضُ
الْمُصَلَّى وَلْيَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ الْمُؤْمِنِينَ قَالَتْ فَقُلْتُ
لَهَا الْحُيَّضُ قَالَتْ نَعَمْ أَلَيْسَ الْحَائِضُ تَشْهَدُ عَرَفَاتٍ
وَتَشْهَدُ كَذَا وَتَشْهَدُ كَذَا

Narrated Hafsa binth
Seereen ®, She said, "On Id we used to forbid our girls to go out for `Id
prayer. A lady came and stayed at the palace of Bani Khalaf and I went to her.
She said, 'The husband of my sister took part in twelve holy battles along with
the Prophet swallallahu a'lyhi va sallam and my sister was with her husband in
six of them. My sister said that they used to nurse the sick and treat the
wounded. Once she asked, 'O Allah's Messenger swallallahu
a'lyhi va sallam! If a woman has no veil,
is there any harm if she does not come out on `Id day?' The Prophet swallallahu
a'lyhi va sallam said, 'Her companion
should let her share her veil with her, and the women should participate in the
good deeds and in the religious gatherings of the believers.' " Hafsa
added, "When Ummu`Athiya came, I went to her and asked her, 'Did you hear
anything about so-and-so?' Ummu`Athiya said, 'Yes, let my father be sacrificed
for the Prophet swallallahu a'lyhi va sallam .(And whenever she mentioned the name
of the Prophet swallallahu a'lyhi va sallam she always used to say, 'Let my father
be' sacrificed for him). He said, 'Virgin mature girls staying often screened
(or said, 'Virgin mature girls and women staying often screened--Aiyub is not
sure as which was exactly used by Hafsa) and menstruating women should come
out  on the `Id day. But the menstruating
women should keep away from the Musalla at the time of Salah. And all the women
should participate in the good deeds and in the religious gatherings of the
believers'."She  said, "On that
I said to her, 'Also those who are menstruating?' " She replied,
"Yes. Do they not present themselves at `Arafat and elsewhere?".

قَوْلُهُ قَالَتْ نَعَمْ
بِأَبَا بِمُوَحَّدَتَيْنِ بَيْنَهُمَا هَمْزَةٌ مَفْتُوحَةٌ وَالثَّانِيَةُ
خَفِيفَةٌ وَفِي رِوَايَةِ كَرِيمَةَ وَأَبِي الْوَقْتِ بِأَبِي بِكَسْرِ
الثَّانِيَةِ عَلَى الْأَصْلِ أَيْ أَفْدِيهِ بِأَبِي وَقَدْ تَقَدَّمَ فِي
الْبَابِ الْمَذْكُورِ بِلَفْظِ بَيْبِي بِإِبْدَالِ الْهَمْزَةِ يَاءً
تَحْتَانِيَّةً وَوَقَعَ عِنْدَ أَحْمَدَ مِنْ طَرِيقِ حَفْصَةَ عَنْ أُمِّ
عَطِيَّةَ قَالَتْ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
بِأَبِي وَأُمِّي

Here in Ummu Athiyya's reply we see, 'Yes, bi
abee.There are reports'' bi abaa'' too.Here it means  'Let my father be'
sacrificed for Rasoolullah ''.Whenever she speaks of Rasoolullahi
swallallahu a'lyhi va sallam she used to say like that.In one report, we see,

 أَمَرَنَا
رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَبِي وَأُمِّي

By my father and mother,The Messenger of Allah
swallallahu a'lyhi va sallam has ordered us ……

 قَوْلُهُ لِتَخْرُجَ الْعَوَاتِقُ ذَوَاتُ
الْخُدُورِ كَذَا لِلْأَكْثَرِ عَلَى أَنَّهُ صِفَتُهُ ولِلكُشْمِيهَنِيِّ أَوْ
قَالَ الْعَوَاتِقُ وَذَوَاتُ الْخُدُورِ شَكَّ أَيُّوبُ يَعْنِي هَلْ هُوَ بواو
الْعَطف أَولا وَقَدْ تَقَدَّمَ نَحْوُهُ فِي الْبَابِ الْمَذْكُور

In most of the reports we see,

الْعَوَاتِقُ ذَوَاتُ الْخُدُورِ 

'Virgin
mature girls staying often screened.In the report of Kushmiheeni there
is also,

 أَوْ قَالَ
الْعَوَاتِقُ وَذَوَاتُ الْخُدُورِ

Or 'Virgin mature girls
and women staying often screened. Ayyoob the sub-narrator doubts
whether the vavul athfi---the article and---is used here or not, and that is
the reason behind the differences of opinion/different reports.

 قَوْلُهُ فَقُلْتُ لَهَا الْقَائِلَةُ
الْمَرْأَةُ وَالْمَقُولُ لَهَا أُمُّ عَطِيَّةَ وَيُحْتَمَلُ أَنْ تَكُونَ
الْقَائِلَةُ حَفْصَةَ وَالْمَقُولُ لَهَا الْمَرْأَةَ وَهِيَ أُخْتُ أُمِّ
عَطِيَّةَ وَالْأَوَّلُ أرجح وَالله أعلم

Now, in the last part of the Hadith,We see,

فَقُلْتُ لَهَا الْحُيَّضُ

I asked:Whether menstruating women should also go?

Here who is asking the question and who replies.One
possibility is that the woman mentioned in the Hadith is the Questioner and
Ummu Athiyya replies to her.Another possibility is that the Questioner is Hafsa
and the reply is given by the woman mentioned.The woman mentioned here is the
sister of Ummu Athiyya.The first view is preferred more by the Scholars.And
Allah knows the Best.

 My dear Brothers & Sisters,
Jazakumullah khyraa for viewing/watching this piece of information.Please don't
forget to PRESS THE SHARE BUTTON so as to participate in this venture  of spreading the message of Quran &
Sunnah through out the World,Please pray for me & family

السلام عليكم ورحمة الله وبركاته

SAHIH UL BUKHARI Hadith 980 with Fath'hul Bari -Women Attending Eid Gathering صحيح البخاري مع فتح الباري

SAHIH UL BUKHARI Hadith 980 with Fath'hul Bari

 KITHAB UL EEDAYN/THE BOOK OF TWO FESTIVALS

صحيح البخاري مع فتح الباري باب إِذَا لَمْ يَكُنْ لَهَا جِلْبَابٌ فِي الْعِيدِ

Chapter: If a women has no veil to use for Eid Musalaa                    
BUKHARI WITH FATH'HUL BARI IN ARABIC AND ITS GIST IN ENGLISH GIVEN BELOW
الشرح:
قوله باب إذا لم يكن لها جلباب
 بكسر الجيم وسكون اللام وموحدتين، تقدم تفسيره في كتاب الحيض في " باب شهود الحائض العيدين " قال الزين بن المنير: لم يذكر جواب الشرط في الترجمة حوالة على ما ورد في الخبر ا هـ.
والذي يظهر لي أنه حذفه لما فيه من الاحتمال، فقد تقدم في الباب المذكور أنه يحتمل أن يكون للجنس، أي تعيرها من جنس ثيابها، ويؤيده رواية ابن خزيمة " من جلابيبها " وللترمذي " فلتعرها أختها من جلابيبها " والمراد بالأخت الصاحبة، ويحتمل أن يكون المراد تشركها معها في ثوبها، ويؤيده رواية أبي داود " تلبسها صاحبتها طائفة من ثوبها " يعني إذا كان واسعا، ويحتمل أن يكون المراد بقوله " ثوبها " جنس الثياب فيرجع للأول.
ويؤخذ منه جواز اشتمال المرأتين في ثوب واحد عند التستر، وقيل: إنه ذكر على سبيل المبالغة، أي يخرجن على كل حال ولو اثنتين في جلباب

Once a woman asked  Prophet swalklallahu a'lyhi va sallam whether it is compulsory for a Muslimah to go out to Eid Musalla for Eid prayer and gathering even if she got no jilbabu .This Babu contains the Hadith regarding the subject.

Jilbabu means veil to cover the whole body.Its definition has already been disussed  there in,

باب شهود الحائض العيدين

the Babu about the witnessing of menstruating women under 'kithaab ul hydu/book of menstruation.Here, in the name of this Babu, Imam Bukhari has given only the part of Sharthu/conditional clause but not the answer, i.e the name of the Baab is If a women has no veil to use for Eid; but its jawaab comes in the Hadith.

In the report of Thirmudhi,we see

فلتعرها أختها من جلابيبها

''Let her take her sister too in her jilbab/veil.Here in the Hadith that follows ukhthu/sister means her Muslimah friend.From Ibnu Khuzaima's report it is clear that the intention here is that the woman who has a veil should take her sister who is lacking a veil  too in her jilbab/veil.In the report of Aboo Dawood, we see,

" تلبسها صاحبتها طائفة من ثوبها

'She should allow her Muslimah friend too in one part of her veil/dress/robe; if her veil is spacious enough.It may also mean that the woman who has more than one jilbab/veil should give one to her sister who has no jilbab at all.From this Hadith it is ruled that whenever women need to cover the whole body, it is permissible for two women to be covered under the same veil/jilbab if necessary.It is also said that this Hadith's  intention is that  WOMEN SHOULD ATTEND EID MUSALLA even if two women in the same veil.

NOW WE SEE THE HADITH,

حَدَّثَنَا أَبُو مَعْمَرٍ قَالَ حَدَّثَنَا عَبْدُ الْوَارِثِ قَالَ حَدَّثَنَا أَيُّوبُ عَنْ حَفْصَةَ بِنْتِ سِيرِينَ قَالَتْ كُنَّا نَمْنَعُ جَوَارِيَنَا أَنْ


يَخْرُجْنَ يَوْمَ الْعِيدِ فَجَاءَتْ امْرَأَةٌ فَنَزَلَتْ قَصْرَ بَنِي خَلَفٍ فَأَتَيْتُهَا فَحَدَّثَتْ أَنَّ زَوْجَ أُخْتِهَا


غَزَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثِنْتَيْ عَشْرَةَ غَزْوَةً فَكَانَتْ أُخْتُهَا مَعَهُ فِي سِتِّ


غَزَوَاتٍ فَقَالَتْ فَكُنَّا نَقُومُ عَلَى الْمَرْضَى وَنُدَاوِي الْكَلْمَى فَقَالَتْ يَا رَسُولَ اللَّهِ أَعَلَى إِحْدَانَا

 بَأْسٌ إِذَا لَمْ يَكُنْ لَهَا جِلْبَابٌ أَنْ لَا تَخْرُجَ فَقَالَ لِتُلْبِسْهَا صَاحِبَتُهَا مِنْ جِلْبَابِهَا فَلْيَشْهَدْنَ


الْخَيْرَ وَدَعْوَةَ الْمُؤْمِنِينَ قَالَتْ حَفْصَةُ فَلَمَّا قَدِمَتْ أُمُّ عَطِيَّةَ أَتَيْتُهَا فَسَأَلْتُهَا أَسَمِعْتِ فِي كَذَا


وَكَذَا قَالَتْ نَعَمْ بِأَبِي وَقَلَّمَا ذَكَرَتْ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَّا قَالَتْ بِأَبِي قَالَ لِيَخْرُجْ


الْعَوَاتِقُ ذَوَاتُ الْخُدُورِ أَوْ قَالَ الْعَوَاتِقُ وَذَوَاتُ الْخُدُورِ شَكَّ أَيُّوبُ وَالْحُيَّضُ وَيَعْتَزِلُ الْحُيَّضُ


الْمُصَلَّى وَلْيَشْهَدْنَ الْخَيْرَ وَدَعْوَةَ الْمُؤْمِنِينَ قَالَتْ فَقُلْتُ لَهَا الْحُيَّضُ قَالَتْ نَعَمْ أَلَيْسَ

 الْحَائِضُ تَشْهَدُ عَرَفَاتٍ وَتَشْهَدُ كَذَا وَتَشْهَدُ كَذَا


Narrated Hafsa binth Seereen ®, She said, "On Id we used to 

forbid our girls to go out for `Id

 prayer. A lady came and stayed at the palace of Bani Khalaf 

and I went to her. She said, 'The

 husband of my sister took part in twelve holy battles along 

with the Prophet swallallahu a'lyhi

 va sallam and my sister was with her husband in six of them. 

My sister said that they used to

 nurse the sick and treat the wounded. Once she asked, 'O 

Allah's Messenger swallallahu a'lyhi

 va sallam! If a woman has no veil, is there any harm if she does

 not come out on `Id day?' The

 Prophet swallallahu a'lyhi va sallam said, 'Her companion 

should let her share her veil with

 her, and the women should participate in the good deeds and 

in the religious gatherings of the


 believers.' " Hafsa added, "When Ummu`Athiya came, I went 

to her and asked her, 'Did you

 hear anything about so-and-so?' Ummu`Athiya said, 'Yes, let 

my father be sacrificed for the 

Prophet swallallahu a'lyhi va sallam .(And whenever she 

mentioned the name of the Prophet

swallallahu a'lyhi va sallam she always used to say, 'Let my 

father be' sacrificed for him). He

 said, 'Virgin mature girls staying often screened (or said, 

'Virgin mature girls and women

 staying often screened--Aiyub is not sure as which was exactly 

used by Hafsa) and 

menstruating women should come out  on the `Id day. But the menstruating women should

 keep away from the Musalla at the time of Salah. And all the 

women should participate in the 


good deeds and in the religious gatherings of the 

believers'."She  said, "On that I said to her, 

'Also those who are menstruating?' " She replied, "Yes. Do 

they not present themselves at 

`Arafat and elsewhere?".

قَوْلُهُ قَالَتْ نَعَمْ بِأَبَا بِمُوَحَّدَتَيْنِ بَيْنَهُمَا هَمْزَةٌ مَفْتُوحَةٌ وَالثَّانِيَةُ خَفِيفَةٌ وَفِي رِوَايَةِ كَرِيمَةَ وَأَبِي الْوَقْتِ بِأَبِي بِكَسْرِ الثَّانِيَةِ عَلَى الْأَصْلِ أَيْ أَفْدِيهِ بِأَبِي وَقَدْ تَقَدَّمَ فِي الْبَابِ الْمَذْكُورِ بِلَفْظِ بَيْبِي بِإِبْدَالِ الْهَمْزَةِ يَاءً تَحْتَانِيَّةً وَوَقَعَ عِنْدَ أَحْمَدَ مِنْ طَرِيقِ حَفْصَةَ عَنْ أُمِّ عَطِيَّةَ قَالَتْ أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَبِي وَأُمِّي

Here in Ummu Athiyya's reply we see, 'Yes, bi abee.There are reports'' bi abaa'' too.Here it means  'Let my father be' sacrificed for Rasoolullah ''.Whenever she speaks of Rasoolullahi swallallahu a'lyhi va sallam she used to say like that.In one report, we see,

 أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِأَبِي وَأُمِّي

By my father and mother,The Messenger of Allah swallallahu a'lyhi va sallam has ordered us ……

 قَوْلُهُ لِتَخْرُجَ الْعَوَاتِقُ ذَوَاتُ الْخُدُورِ كَذَا لِلْأَكْثَرِ عَلَى أَنَّهُ صِفَتُهُ ولِلكُشْمِيهَنِيِّ أَوْ قَالَ الْعَوَاتِقُ وَذَوَاتُ الْخُدُورِ شَكَّ أَيُّوبُ يَعْنِي هَلْ هُوَ بواو الْعَطف أَولا وَقَدْ تَقَدَّمَ نَحْوُهُ فِي الْبَابِ الْمَذْكُور

In most of the reports we see,

الْعَوَاتِقُ ذَوَاتُ الْخُدُورِ 

'Virgin mature girls staying often screened.In the report of Kushmiheeni there is also,

 أَوْ قَالَ الْعَوَاتِقُ وَذَوَاتُ الْخُدُورِ

Or 'Virgin mature girls and women staying often screened. Ayyoob the sub-narrator doubts whether the vavul athfi---the article and---is used here or not, and that is the reason behind the differences of opinion/different reports.

 قَوْلُهُ فَقُلْتُ لَهَا الْقَائِلَةُ الْمَرْأَةُ وَالْمَقُولُ لَهَا أُمُّ عَطِيَّةَ وَيُحْتَمَلُ أَنْ تَكُونَ الْقَائِلَةُ حَفْصَةَ وَالْمَقُولُ لَهَا الْمَرْأَةَ وَهِيَ أُخْتُ أُمِّ عَطِيَّةَ وَالْأَوَّلُ أرجح وَالله أعلم

Now, in the last part of the Hadith,We see,

فَقُلْتُ لَهَا الْحُيَّضُ

I asked:Whether menstuating women should also go?

Here who is asking the question and who replies.One possibility is that the woman mentioned in the Hadith is the Questioner and Ummu Athiyya replies to her.Another possibility is that the Questioner is Hafsa and the reply is given by the woman mntioned.The woman mentioned here is the sister of Ummu Athiyya.The first view is preferred more by the Scholars.And Allah knows the Best.

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السلام عليكم ورحمة الله وبركاته