Manāsik al-Ḥajj - Ibn Taimiya - (27)

Manāsik al-ḤajjIbn Taimiya

is a blameworthy innovation (bidʿah); but whoever leaves Mecca intending to perform an ʿumrah (1), then if (2) he enters one of those mosques and prays there for the sake of assuming ihrām, there is no objection to that.

In the time of the Prophet—may Allah bless him and grant him peace—and his Rightly Guided Caliphs, no one ever left Mecca to perform an ʿumrah (3) except for a valid excuse (4), whether in Ramadan or (5) at any other time. Among all those who performed Hajj with the Prophet—peace and blessings be upon him—there was not a single person (6) who carried out an ʿumrah from Mecca after the Hajj except ʿĀʾishah, as already mentioned, and even this was not practiced by the Rightly Guided Caliphs.

As for the Companions who preferred the isolated performance (ifrād), they merely recommended that one undertake Hajj in one journey and ʿumrah in another; they did not (7) deem it recommended to perform Hajj and then immediately follow it up (8) with a Meccan ʿumrah (9). In fact, they never did so at all—save for a (10) truly exceptional case, if it ever occurred.

(1) In copy D: “yaʿtamir” (he performs ʿumrah). (2) The word “idhā” (when) is missing from D. (3) In copy D: “yaʿtamir” (he performs ʿumrah). (4) The phrase “li-yaʿtamira illā li-ʿudhr” (so that he performs ʿumrah unless he has an excuse) appears here; in B it reads: “li-yaʿqida al-izār” (to fasten the waist-wrapper). (5) The preposition “fī” (in) is absent from C and D. (6) In copy D: “minhum” (among them). (7) In A and B: “lam” (did not). (8) In copy D: “ʿuqayb” (immediately after). (9) According to the Hanbali madhhab, an ʿumrah is prescribed for the mufrid (the pilgrim who performs hajj alone) once he has completed his hajj; see: al-Insāf, 3/347. (10) Shaykh al-Islām Ibn Taymiyya states in Majmūʿ al-Fatāwā 26/86: “If someone performs hajj by itself and then performs ʿumrah immediately afterwards from the nearest point outside the sanctuary (adnā al-ḥill), this form of ifrād was not carried out by the Messenger of Allah, peace be upon him, nor by any of …”

بدعةٌ مكروهةٌ، لكنْ مَنْ خرجَ مِنْ مكةَ ليعتمرَ (١) ؛ فإنَّهُ إذا (٢) دخلَ واحدًا منها، وصلَّى فيه لأجلِ الإحرامِ؛ فلا بأسَ بذلك. ولم يكنْ على عهدِ النبيِّ صلَّى اللهُ عليه وسلَّم وخلفائِه الراشدِينَ أحدٌ يخرُجُ مِنْ مكةَ لِيَعْتَمِرَ (٣) إلَّا لِعُذْرٍ (٤) ، لَا في رمضانَ، ولَا في (٥) غيرِ رمضانَ، والذينَ حَجُّوا مع النبيِّ صلَّى اللهُ عليه وسلَّمَ ليسَ فيهم (٦) مَنِ اعتمرَ بعدَ الحجِّ مِنْ مكةَ إلَّا عائشةَ، كما ذُكِرَ، ولا كَانَ هذا مِنْ فِعْلِ الخلفاءِ الراشدِينَ. والذين استحبُّوا الإفرادَ مِنَ الصحابةِ؛ إنما استحبُّوا أنْ يَحُجَّ في سَفرةٍ ويعتمرَ في أخرى، ولم (٧) يستحبُّوا أنْ يحجَّ ويعتمرَ عَقِبَ (٨) ذلك عمرةً مَكِّيَّةً (٩) ، بلْ هذا لم يكونُوا يفعلونَهُ قطُّ، اللَّهُمَّ إلَّا أنْ يكونَ شيئًا نادِرًا (١٠) .

(١) في (د): (يعتمر). (٢) قوله: (إذا) سقط من (د). (٣) في (د): (يعتمر). (٤) قوله: (ليعتمر إلا لعذر) هو في (ب): ليعقد الإزار. (٥) قوله: (في) سقط من (ج) و (د). (٦) في (د): (منهم). (٧) في (أ) و (ب): (لم). (٨) في (د): (عقيب). (٩) المذهب: تشرع العمرة للمفرد بعد حجه. ينظر: الإنصاف ٣/ ٣٤٧. (١٠) قال شيخ الإسلام في مجموع الفتاوى ٢٦/ ٨٦: (وأما إذا أفرد الحج واعتمر عقب ذلك من أدنى الحل؛ فهذا الإفراد لم يفعله رسول الله صلى الله عليه وسلم، ولا أحد من =