Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (7/278)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

and Marwah, then shorten his hair and exit the state of consecration.” (1) This is also so that there will be sufficient hair for shaving during Hajj.

The apparent implication of this reasoning is that if he arrives in Mecca early—for example, in Shawwal—then shaving is preferable in his case, because his hair will have sufficient time to grow back for shaving during Hajj.

His statement, “has no sacrificial animal with him,” means that if he has a sacrificial animal with him, he does not exit the state of consecration, because the Prophet (peace and blessings be upon him) said: “Were it not that I have the sacrificial animal with me, I would have exited the state of consecration along with you.” (2)

The apparent meaning of the author’s words is that one may perform tamattuʿ even while bringing a sacrificial animal, since he said, “performing tamattuʿ and has no sacrificial animal with him.” But how can he perform tamattuʿ when he has brought a sacrificial animal? Whoever brings a sacrificial animal cannot exit the state of consecration until the Day of Eid: “until the sacrificial animal reaches its place of sacrifice.” They say that in this case, once he has performed circumambulation and saʿi, he incorporates Hajj—that is, he enters the state of consecration for Hajj without shortening his hair. Does he then become one performing qirān?

The answer, according to them, is that he is not performing qirān. This is why they require him to perform a circumambulation and saʿi for Hajj, just as he performed circumambulation and saʿi for Umrah. Accordingly, this issue may be posed as a riddle: a person performing tamattuʿ who is forbidden to exit the state of consecration between Umrah and Hajj—what is the answer?

The answer is: he is performing tamattuʿ and has brought a sacrificial animal.

The correct view is that once he has brought a sacrificial animal, tamattuʿ is no longer possible, for the Prophet (peace and blessings be upon him) said: “Had I known beforehand what I came to know later, I would not have brought the sacrificial animal, and I would have exited the state of consecration along with you.” (3) Accordingly, one who brings a sacrificial animal has no option but qirān or

(1) Reported by al-Bukhari in Kitab al-Hajj, chapter: “Whoever drives sacrificial animals with him” (1691), and by Muslim in Kitab al-Hajj, chapter: “The obligation of a sacrificial offering upon the mutamatti” (1227). (2)-(3) Its source citation has preceded on p. 76, in the hadith of Jabir, may Allah be pleased with him.

والمروة، وليقصر وليحل» (١)، ومن أجل أن يتوفر الحلق للحج. وظاهر هذا التعليل أنه لو قدم مكة مبكراً في شوال مثلاً، فإن الحلق في حقه أفضل؛ لأنه سوف يتوفر الشعر للحلق في الحج. وقوله: «لا هدي معه» فإن كان معه هدي، فإنه لا يحل؛ لقول النبي ﷺ: «لولا أن معي الهدي لأحللت معكم» (٢). وظاهر كلام المؤلف أنه يمكن أن يتمتع مع سوق الهدي؛ لأنه قال «متمتعاً لا هدي معه»، ولكن كيف يمكن أن يتمتع، وقد ساق الهدي، ومن ساق الهدي لا يحل إلا يوم العيد ﴿حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾؟ يقولون في هذه الصورة: إذا طاف وسعى أدخل الحج أي: أحرم بالحج بدون تقصير، وهل يكون قارناً في هذه الحال؟ الجواب: يقولون: ليس بقارن، ولهذا يلزمونه بطواف وسعي في الحج، كما طاف وسعى في العمرة، ولو كان قارناً لكفاه السعي الذي كان عند قدومه، وعليه فيلغز بهذه المسألة فيقال: متمتع حرم عليه التحلل بين العمرة والحج فما الجواب؟ الجواب: أنه متمتع ساق الهدي. والصواب أنه إذا ساق الهدي امتنع التمتع لقول النبي ﷺ: «لو استقبلت من أمري ما استدبرت ما سقت الهدي ولأحللت معكم» (٣)، وعلى هذا فليس أمام سائق الهدي إلا القران أو

(١) أخرجه البخاري في الحج/ باب من ساق البدن معه (١٦٩١) ومسلم في الحج/ باب وجوب الدم على المتمتع (١٢٢٧). (٢) - (٣) سبق تخريجه ص (٧٦) من حديث جابر ﵁.