has performed tawaf and saʿi for Hajj during its months, and has not brought a sacrificial animal, must exit ihram whether he wishes to or not. This was the view of Ibn ʿAbbas, may Allah be pleased with them both.

He cited as evidence the Prophet’s command and his making it binding upon the people, as well as his anger when they were slow to comply and began questioning him (1). Ibn al-Qayyim, may Allah have mercy on him, inclined toward this view in Zad al-Maʿad. He mentioned the view of his shaykh, may Allah have mercy on him, and said: “I am more inclined to the view of Ibn ʿAbbas, may Allah be pleased with them both, than to the view of our shaykh.” Ibn ʿAbbas, may Allah be pleased with them both, would debate this matter, to the point that he would say: “I tell you: ‘The Messenger of Allah said,’ while you say: ‘Abu Bakr and ʿUmar said.’ Stones from heaven are about to fall upon you” (2). This was because Abu Bakr and ʿUmar, may Allah be pleased with them both, held that ifrad was superior to tamattuʿ.

Shaykh al-Islam held, regarding the account of the Messenger of Allah’s commanding the Companions to make it an umrah, his anger, and his making this binding upon them, that this obligation was specific to the Companions, may Allah be pleased with them. As for those after them, the ruling differs according to a person’s circumstances. Thus, we do not say that tamattuʿ is categorically superior, nor ifrad, nor qiran. He cited both transmitted and rational evidence.

As for the transmitted evidence, Abu Dharr, may Allah be pleased with him, was asked concerning tamattuʿ: “Was it general, or specific to the Companions?” He replied, “Rather, it was specific to us” (3),