Tawḍīḥ al-Aḥkām - Abd Allah al-Bassam - (4/62)

Tawḍīḥ al-AḥkāmAbd Allah al-Bassam

and whoever is not driving a sacrificial animal should end his state of consecration.’ Since I had no animal with me, I came out of ihram, whereas al-Zubayr did have one and therefore remained in ihram.

These two reports—and all others of the same tenor in this chapter—lay down rulings that apply to the entire community. Anyone who limits them to one group rather than another must bring proof.

As for the statement attributed to Abū Dharr, it is merely his personal view, one that other Companions did not share. Regarding the majority’s claim that the practice was abrogated on the strength of Bilāl’s ḥadīth, Imām Aḥmad said, ‘It is not established in my opinion, and I do not act upon it; one of its transmitters, al-Ḥārith ibn Bilāl, is unknown.’ He added, ‘Even if al-Ḥārith ibn Bilāl were well-known, how could he stand against eleven Companions of the Prophet ﷺ who all report the permissibility of dissolution?’

Imām Aḥmad and the hadith scholars also cited the report from Suraqah ibn Mālik, who asked the Prophet ﷺ, ‘Is this concession for us alone?’ He replied, ‘Rather, it is for the whole ummah.’ [Aḥmad 15292]

Among those who adopted the view of dissolution were Shaykh al-Islām Ibn Taymiyyah and Ibn al-Qayyim. The latter devoted an extensive discussion to the matter in his Zad al-Maʿād, supporting the legitimacy of dissolution and refuting the opposite position. He wrote, ‘We call Allah to witness that, were we to enter ihram for Hajj, we would consider it mandatory upon ourselves to convert it into an ʿUmrah. By Allah, this was never abrogated during his lifetime nor after it; not a single authentic word contradicts it, nor was it confined to his Companions to the exclusion of later generations. Indeed, Allah caused Suraqah ibn Mālik to ask whether it was specific to them, and the Prophet replied, “It shall remain for all time.” We know of nothing that can override these ḥadīths and their emphatic command.’

In ʿUyūn al-Masāʾil he remarked, ‘If someone were to claim that it is obligatory, that would not be far-fetched.’ Ibn Ḥazm held it to be obligatory, and the same view is reported from Ibn ʿAbbās, ʿAṭāʾ, Mujāhid, and Isḥāq.

Shaykh al-Islām also said, ‘The aḥādīth are recurrently narrated that the Prophet ﷺ ordered his Companions to do so during the Farewell Pilgrimage, after they had circumambulated the House and walked between al-Ṣafā and al-Marwah.’

ومَن لم يكن معه هدي فليحلل"، فلم يكن معي هدي فحللتُ، وكان مع الزبير هدي فلم يحل. وهذان الحديثان وأمثالهما مما جاء في هذا الباب أحكام عامة لجميع الأمة، ومن خصها بطائفة دون أخرى فعليه الدليل. وأما أثر أبي ذر فرأي له، خالفه فيه غيره من الصحابة، وأما دعوى الجمهور النسخ بحديث بلال، فقال أحمد: لم يثبت عندي، ولا أقول به، وأحد رواة سنده الحارث بن بلال، لا يعرف. وقال أيضًا: أرأيت لو عرف الحارث بن بلال فأين يقع من أحد عشر رجلًا من أصحاب النبي ﷺ، يرون ما يروه من الفسخ. كما استدلَّ الإمام أحمد ورجال الحديث بما روي عن سراقة بن مالك أنَّه قال للنبي ﷺ: هل هي لنا خاصة؟ فقال: "بل للأمة عامة" [رواه أحمد (١٥٢٩٢)]. وممن اختار الفسخ شيخ الإسلام ابن تيمية وابن القيم، وقد أطال البحث في موضوعه في كتابه "زاد المعاد" ونصر مشروعية الفسخ ورد غيره، وقال: نحن نشهد الله تعالى علينا أنَّا لو أحرمنا بحج، لرأينا فرضا علينا فسخه إلى عمرة، فوالله ما نسخ هذا في حياته ولا بعده، ولا صحَّ حرف واحد يعارضه، ولا خصَّ به أصحابه دون من بعدهم، بل أجرى الله سبحانه على لسان سراقة بن مالك أن يسأله: هل هذا مختص بهم، فأجاب: "إنَّ ذلك كائن لأبد الأبد"، فما ندري ما يقدم على هذه الأحاديث والأمر المؤكد. قال في عيون المسائل: لو قيل بوجوبه لم يبعد، واختار الوجوب ابن حزم، وقال هو قول ابن عباس، وعطاء، ومجاهد، وإسحاق. وقال شيخ الإسلام: وقد تواترت الأحاديث عن النبي ﷺ أنَّه أمر به أصحابه في حجة الوداع، لما طافوا بالبيت وسعوا بين الصفا والمروة.