Zād al-Maʿād - Ibn al-Qayyim - (2/187)

Zād al-MaʿādIbn al-Qayyim

in that state, his justification was that he had heard that he, peace and blessings be upon him, had performed tamattu‘. In his understanding, a pilgrim performing tamattu‘ is one who enters ihrām for ‘umrah alone, subject to its conditions. Moreover, Hafsah had said to him: “Why have the people come out of ihrām, while you are still in ihrām for your ‘umrah?” None of this, however, indicates that he said: “At Your service for ‘umrah alone.” No one ever reported such wording from him. This is therefore a sheer misconception, refuted by the widely transmitted authentic hadiths reporting his wording (1) when entering ihrām.

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As for the one who said that he recited the talbiyah for Hajj alone and continued in that state, his justification is what we have already mentioned concerning those who said that he performed Hajj alone and recited the talbiyah for Hajj. We have already discussed this and explained that no one ever reported that he said: “At Your service for Hajj alone,” and that those who transmitted his wording explicitly reported otherwise.

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As for the one who said that he recited the talbiyah for Hajj alone and then added ‘umrah to it, supposing that this would reconcile the hadiths, his justification was that he considered the hadiths describing his performance of Hajj alone to be authentic. He therefore understood them as referring to the beginning of his ihrām. Then someone came to him from his Lord, Most High, and said: “Say: ‘An ‘umrah combined with a Hajj.’” At that point, he added ‘umrah to Hajj and became a pilgrim combining the two. This is why he said to al-Barā’ ibn ‘Āzib: “I have brought the sacrificial animals with me and combined Hajj and ‘umrah.” Thus, at the beginning of his ihrām he was performing Hajj alone, but during it he combined Hajj and ‘umrah.

Moreover, no one said (2) that he entered ihrām for ‘umrah, recited the talbiyah for ‘umrah, or performed ‘umrah alone; nor did anyone say: “We set out intending only ‘umrah.” Rather, they said that he entered ihrām for Hajj and recited the talbiyah

(1) The phrase fī lafzihi (“in his wording”) is absent from Sād. (2) Kāf, Sād, and Jīm read: lam yanqul (“did not report”). The adopted reading is from Qāf and Mīm-Bā.

عليها، فعذره أنَّه سمع أنه ﷺ تمتَّع، والمتمتِّع عنده مَن أهلَّ بعمرةٍ مفردةٍ بشروطها، وقد قالت له حفصة: ما شأن النَّاس حلُّوا ولم تحلَّ من عمرتك؟ وكلُّ هذا لا يدلُّ على أنَّه قال: لبَّيك بعمرةٍ مفردةٍ، ولم ينقل هذا أحدٌ عنه البتَّة، فهو وهمٌ محضٌ، والأحاديث الصَّحيحة المستفيضة في لفظه (١) في إهلاله تُبطِل هذا. فصل وأمَّا من قال: إنَّه لبَّى بالحجِّ وحده واستمرَّ عليه، فعذره ما ذكرنا عمَّن قال: أفرد الحجَّ ولبَّى بالحجِّ، وقد تقدَّم الكلام على ذلك وأنَّه لم ينقل أحدٌ قطُّ أنه قال: لبَّيك بحجَّةٍ مفردةٍ، وأنّ الذين نقلوا لفظه صرَّحوا بخلاف ذلك. فصل وأمَّا من قال: لبَّى بالحجِّ وحده، ثمَّ أدخل عليه العمرة، وظنَّ أنَّه بذلك تجتمع الأحاديث، فعذره أنَّه رأى أحاديث إفراده الحجَّ صحيحةً، فحملها على ابتداء إحرامه، ثمَّ إنَّه أتاه آتٍ من ربِّه تعالى فقال: قل: عمرةٌ في حجَّةٍ، فأدخل العمرة حينئذٍ على الحجِّ، وصار قارنًا. ولهذا قال للبراء بن عازبٍ: «إنِّي سقتُ الهدي وقرنْتُ»، وكان مفرِدًا في ابتداء إحرامه، قارنًا في أثنائه. وأيضًا فإنَّ أحدًا لم يقل (٢): إنَّه أهلَّ بالعمرة، ولا لبَّى بالعمرة، ولا أفرد العمرة، ولا قال: خرجنا لا ننوي إلا العمرة، وقالوا: أهلَّ بالحجِّ، ولبَّى

(١) «في لفظه» ليست في ص. (٢) ك، ص، ج: «لم ينقل». والمثبت من ق، مب.