Manāsik al-Ḥajj - Ibn Taimiya - (34)

Manāsik al-ḤajjIbn Taimiya

He would say in his talbiyah: “Labbaik ʿumratan wa ḥajjan (Here I am for an ʿumrah and a ḥajj) (1)” (2), and he would ask an individual Companion, “With what have you entered iḥrām? (3)”

Concerning the miqāts he said: “The entry point for the people of Madinah is Dhu (4) al-Ḥulayfah; for the people of Syria it is al-Juḥfah; for the people of Yemen it is Yalamlam; for the people of Najd it is Qarn al-Manāzil; for the people of Iraq it is Dhāt ʿIrq; and whoever lives nearer than these, his entry point is from his own home” (5). Iḥlāl—that is, the talbiyah—is the act meant here.

This, then, is what the Messenger of Allah—peace and blessings be upon him—legislated for the Muslims (6) to pronounce at the very outset of ḥajj and ʿumrah, even though it remains prescribed thereafter, just as the opening takbīr of consecration (7) is prescribed while further takbīrs are enjoined whenever circumstances change.

If someone were to enter iḥrām in an unrestricted, absolute manner, it would be valid; likewise, if he assumed iḥrām intending ḥajj (8) from

(1) In manuscript A the reading adds: “wa hujjah” (“and [that is] a proof”). (2) Reported by Muslim, Sahih, no. 1232, through the narration of Anas. (3) Reported by al-Bukhari, Sahih, no. 4352, and by Muslim, Sahih, no. 1216, through the narration of Jabir. (4) Manuscripts C and D read “dhu” instead of “min dhi”. (5) Muslim, Sahih, no. 1183, transmits the report from Jabir, except for the clause “wa man kana dunahunna fa-muhalluhu min ahlihi” (“and whoever owns fewer than that may slaughter on behalf of his family”), which is preserved by al-Bukhari, Sahih, no. 1526, and Muslim, Sahih, no. 1181, on the authority of Ibn Abbas. (6) The phrase “lil-muslimin” (“for the Muslims”) is absent from manuscripts C and D. (7) Manuscript A reads al-iftitah, whereas B has al-istiftah (both meaning “the opening invocation”). (8) The word “lil-hajj” (“for the pilgrimage”) is missing from manuscripts A and B.

وكانَ يقولُ في تلبيتِهِ: «لَبَّيْكَ عُمْرَةً وَحَجًّا (١) » (٢) ، وكانَ يقولُ للواحدِ منْ أصحابِهِ: «بِمَ أَهْلَلْتَ؟ » (٣) . وقالَ في المواقيتِ: «مُهَلُّ أهلِ المدينةِ مِنَ ذي (٤) الْحُلَيْفَةِ، وَمُهَلُّ أَهْلِ الشَّامِ الْجُحْفَةُ، وَمُهَلُّ أَهْلِ الْيَمَنِ يَلَمْلَمُ، وَمُهَلُّ أَهْلِ نَجْدٍ قَرْنُ الْمَنَازِلِ، وَمُهَلُّ أَهْلِ الْعِرَاقِ ذَاتُ عِرْقٍ، وَمَنْ كَانَ دُونَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ» (٥) ، والإهلالُ هو التلبيةُ. فهذَا هُوَ الذِّي شَرَعَ النبيُّ صلَّى اللَّهُ عليهِ وسلَّمَ للمسلمِينَ (٦) التكلُّمَ بِهِ في ابتداءِ الحجِّ والعمرةِ، وإنْ كانَ مشروعًا بعدَ ذلِكَ، كما تُشْرَعُ تكبيرةُ الإِحرامِ (٧) ، ويُشْرَعُ التكبيرُ بعد ذلكَ عندَ تغيُّرِ الأحوالِ. ولو أَحْرَمَ إحرامًا مطلقًا جازَ، فلو أَحْرَمَ بالقصدِ للحجِّ (٨) مِنْ

(١) في (أ): (وحجة). (٢) أخرجه مسلم (١٢٣٢) من حديث أنس رضي الله عنه. (٣) أخرجه البخاري (٤٣٥٢)، ومسلم (١٢١٦) من حديث جابر رضي الله عنه. (٤) في (ج) و (د): (ذو) بدل: (من ذي). (٥) أخرجه مسلم (١١٨٣) من حديث جابر رضي الله عنه ما عدا قوله: (وَمَنْ كَانَ دُونَهُنَّ فَمُهَلُّهُ مِنْ أَهْلِهِ) فأخرجها البخاري (١٥٢٦)، ومسلم (١١٨١) من حديث ابن عباس رضي الله عنهما. (٦) قوله: (للمسلمين) سقط من (ج) و (د). (٧) في (أ): الافتتاح. وفي (ب): (الاستفتاح). (٨) قوله: (للحج) سقطت من (أ) و (ب).