Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/253)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

in which case we say: Your ihram is valid, but before performing tawaf you must determine what kind of ihram that person entered, so that your tawaf will be performed after identifying the rite you intended.

Evidence for this latter issue—namely, intending to enter ihram as another person entered ihram—is the report that the Prophet ﷺ sent Ali ibn Abi Talib and Abu Musa to Yemen. They arrived in Mecca after the Messenger ﷺ had already arrived for the pilgrimage. Each of them said, “I entered ihram as Your Messenger entered ihram,” and they pronounced the talbiyah as the Messenger ﷺ had done. As for Ali, the Messenger ﷺ asked him, “For what did you enter ihram?” He replied, “For that which the Messenger of Allah entered ihram.” He said, “I have sacrificial animals with me, so do not exit ihram.” (1) Thus, he made him share in his sacrificial animals, because he had sacrificial animals with him; and whoever brings sacrificial animals cannot exit ihram.

As for Abu Musa, he told him, “Make it an ‘umrah,” even though his ihram, when he entered ihram as the Messenger of Allah ﷺ had done, would have constituted qiran. However, Abu Musa had no sacrificial animals with him. (2)

From this we learn that a person may enter ihram as another person entered ihram, but he must specify it before performing tawaf, so that his tawaf is performed as part of a known rite. This is why the author says here, “or his rite.”

It states in al-Rawd: “That he entered ihram without specification.” Thus, if he entered ihram without specification and proceeded to perform tawaf, regarding it as an unrestricted tawaf just as his ihram was unrestricted, then it is not

(1) Narrated by al-Bukhari in The Book of Hajj, chapter: “Who Entered into Ihram during the Time of the Prophet as the Prophet Entered into Ihram” (1558); and by Muslim in The Book of Hajj, chapter: “The Permissibility of Tamattu and Qiran in Hajj” (1216). (2) Narrated by al-Bukhari in The Book of Hajj, chapter: “Slaughtering before Shaving the Head” (1559); and by Muslim in The Book of Hajj, chapter: “Regarding the Revocation of Release from Ihram” (1221), on the authority of Abu Musa.

فنقول: إحرامك هذا صحيح، لكن لا بد أن تعلم بماذا أحرم فلان قبل أن تطوف، ليقع طوافك بعد تعيين النسك الذي أردت. ويدل لهذه المسألة الأخيرة أعني أن ينوي الإحرام بما أحرم به فلان: «أن علي بن أبي طالب وأبا موسى بعثهما النبي ﷺ إلى اليمن، فقدما مكة والرسول ﷺ قد قدم قبلهما للحج، وكلاهما قال: أحرمت بما أحرم به رسولك، فلبوا بما أحرم به الرسول ﷺ، أما علي فقال له الرسول ﷺ: «بم أهللت؟ قال: بما أهل به رسول الله، فقال: فإن معي الهدي فلا تحل» (١)، فأشركه في هديه؛ لأن معه الهدي؛ ومن ساق الهدي فلا يمكن أن يحل. وأما أبو موسى فقال له: اجعلها عمرة، مع أن إحرامه حين أهل بما أهل به رسول الله ينعقد قراناً، لكن أبا موسى لم يكن معه هدي (٢). فنأخذ من هذا أن الإنسان يجوز له أن يحرم بما أحرم به غيره، ولكن لا بد أن يعين قبل الطواف؛ ليقع طوافه في نسك معلوم، ولهذا قال المؤلف هنا: «أو نسكه». قال في الروض: «بأن أحرم مطلقاً»، فلو أحرم مطلقاً، ودخل وطاف على أنه طواف مطلق، كما أنه إحرام مطلق فلا

(١) أخرجه البخاري في الحج/ باب من أهل زمن النبي ﷺ كإهلال النبي (١٥٥٨)؛ ومسلم في الحج/ باب جواز التمتع في الحج والقران (١٢١٦). (٢) أخرجه البخاري في الحج/ باب الذبح قبل الحلق (١٥٥٩)؛ ومسلم في الحج/ باب في فسخ التحلل من الإحرام (١٢٢١) عن أبي موسى ﵁.