Manāsik al-Ḥajj - Ibn Taimiya - (25)

Manāsik al-ḤajjIbn Taimiya

and arriving in Mecca during the months of Hajj—namely Shawwal, Dhu al-Qaʿdah, and the first ten days of Dhu al-Hijjah—then, if he has brought along a sacrificial animal, qirān is preferable for him (1); but if he has not brought a sacrificial animal, terminating his state of ihrām by performing an ʿumrah is preferable (2).

For it is firmly established—by the plentiful, widely transmitted reports whose authenticity is undisputed among the scholars— (3) that when the Prophet (peace and blessings be upon him) performed the Farewell Pilgrimage together with his Companions, he instructed all of them to come out of their ihrām and treat it as an ʿumrah, except the one who had a sacrificial animal with him; such a person he commanded to remain in ihrām until the animal reached its appointed place on the Day of Sacrifice (4). The Prophet (peace and blessings be upon him) himself had brought a sacrificial animal, as had a group of his Companions, and he combined ʿumrah and Hajj, declaring:

“Labbayka ʿumratan wa-ḥajjan (Here I am for an ʿumrah and a Hajj)” (5).

None of those who were with the Prophet (peace and blessings be upon him) performed an ʿumrah after the Hajj except ʿĀʾishah.

(1) In manuscript D the phrase reads “lahu afdal”; the word “lahu” is missing in manuscript B. (2) According to the Hanbali school, *tamattuʿ* (performing ʿumrah, exiting ihram, then performing hajj) is preferable, followed by *ifrad* (hajj alone); see: Al-Insaf, 3:434. Addendum: Shaykh al-Islam Ibn Taymiyya held that *qiran* (combining ʿumrah and hajj in one ihram) accompanied by the sacrificial animals is superior to tamattuʿ without them; see: Majmuʿ al-Fatawa, 26:90. (3) The words enclosed in brackets are absent from manuscript D. (4) Among the relevant evidence is the report narrated by al-Bukhari (1085) and Muslim (1240) from Ibn ʿAbbas: “The Prophet, peace be upon him, and his Companions arrived at dawn on the fourth day chanting the talbiyah for hajj; he then ordered them to turn it into ʿumrah, except for those who had brought the sacrificial animals.” (5) Narrated by Muslim (1232) from Anas.

- وهنَّ: شوالٌ، وذُو القَعْدَةِ، وعَشْرٌ من ذِي الْحِجَّةِ-: فهذا إنْ ساقَ الهَدْيَ فالقِرَانُ أفضلُ له (١) ، وإنْ لم يَسُقِ الهَدْيَ؛ فالتحلُّلُ مِنْ إحرامِه بعمرةٍ أفضلُ (٢) . فإنَّهُ قد ثبتَ [بالنقولِ الْمُسْتَفِيضَةِ التي لم يختلفْ في صِحَّتِهَا أهلُ العلمِ] (٣) بالحديثِ أنَّ النبيَّ صلَّى اللَّهُ عليهِ وسلَّمَ لَمَّا حجَّ حَجَّةَ الوداعِ هو وأصحابُه أَمَرَهُمْ جميعَهم أنْ يَحِلُّوا مِن إحرامِهم، ويجعلُوها عُمْرَةً، إلَّا مَنْ ساقَ الهَدْيَ فإنَّه أَمَرَهُ أنْ يَبْقَى على إحرامِه حتى يبلُغَ مَحِلَّهُ يومَ النَّحْرِ (٤) ، وكانَ النبيُّ صلَّى اللَّهُ عليهِ وسلَّمَ قدْ ساقَ الهَدْيَ هو وطائفةٌ من أصحابِه، وقَرَنَ هو بين العمرةِ والحجِّ، فقالَ: «لَبَّيْكَ عُمْرَةً وَحَجًّا» (٥) . ولم يعتمِرْ بعدَ الحجِّ أحدٌ ممنْ كانَ معَ النبيِّ صلَّى اللَّهُ عليهِ وسلَّمَ إلَّا عائشةَ

(١) في (د): (له أفضل)، وقوله: (له) سقط من (ب). (٢) والمذهب عند الحنابلة: أن التمتع أفضل، ثم الإفراد. ينظر: الإنصاف ٣/ ٤٣٤. تتمة: اختار شيخ الإسلام: أن القران مع سوق الهدي أفضل من تمتع بلا سوق للهدي. ينظر: مجموع الفتاوى ٢٦/ ٩٠. (٣) ما بين معقوفين سقط من (د). (٤) ومن ذلك ما أخرجه البخاري (١٠٨٥) ومسلم (١٢٤٠) من حديث ابن عباس رضي الله عنهما، قال: «قدم النبي صلى الله عليه وسلم وأصحابه لصبح رابعة يلبون بالحج، فأمرهم أن يجعلوها عمرة إلا من معه الهدي». (٥) أخرجه مسلم (١٢٣٢) من حديث أنس رضي الله عنه.