Zād al-Maʿād - Ibn al-Qayyim - (2/188)

Zād al-MaʿādIbn al-Qayyim

for Hajj, that he performed Hajj alone, and: “We set out intending only Hajj.” This indicates that he initially entered ihrām for Hajj, then received revelation from his Lord instructing him to combine Hajj and ‘umrah, so he recited the talbiyah for both. Anas heard him reciting it for both and reported truthfully, while ‘Ā’ishah, Ibn ‘Umar, and Jābir heard him initially reciting it for Hajj alone and likewise reported truthfully.

They said: This reconciles the hadiths and removes any inconsistency between them.

Yet those who hold this view do not permit adding ‘umrah to Hajj. They consider it to have no legal effect and say that this was exclusive to the Prophet, peace and blessings be upon him.

They said: Further evidence for this is that Ibn ‘Umar said that he recited the talbiyah for Hajj alone, whereas Anas said that he entered ihrām for both together. Both reported truthfully. His entering ihrām for Hajj and ‘umrah together therefore could not have preceded his entering ihrām for Hajj alone, because once he had entered ihrām for both together, he could not subsequently enter ihrām for Hajj alone and change his ihrām to that form. It follows that he entered ihrām for Hajj alone, and Ibn ‘Umar, ‘Ā’ishah, and Jābir heard him and reported what they heard. He then added ‘umrah to it, entering ihrām for both together when revelation came to him from his Lord. Anas heard him reciting the talbiyah for both and reported what he heard. He then stated himself that he had combined the two, and the previously mentioned Companions likewise reported that he had combined them. Their hadiths are thus reconciled, and any inconsistency or contradiction between them is removed.

They said: This is also supported by ‘Ā’ishah’s statement: “We set out with the Messenger of Allah, peace and blessings be upon him, and he said: ‘Whoever among you wishes to enter ihrām for Hajj and ‘umrah may do so; whoever wishes to enter ihrām for Hajj may do so; and whoever wishes to enter ihrām for ‘umrah may do so.’” ‘Ā’ishah said: “The Messenger of Allah, peace and blessings be upon him, entered ihrām for Hajj, and some people with him did likewise.” This indicates that he was performing Hajj alone when he initially entered ihrām; it therefore follows that he combined Hajj and ‘umrah afterward.

بالحجِّ، وأفرد الحجَّ، وخرجنا لا ننوي إلا الحجَّ، وهذا يدلُّ على أنَّ الإحرام وقع أوَّلًا بالحجِّ، ثمَّ جاءه الوحي من ربِّه بالقران، فلبَّى بهما، فسمعه أنس يلبِّي بهما وصدَق، وسمعته عائشة وابن عمر وجابر يلبِّي بالحجِّ وحده أوَّلًا وصدقوا. قالوا: وبهذا تتَّفق الأحاديث، ويزول عنها الاضطراب. هذا، وأرباب هذه المقالة لا يجيزون إدخال العمرة على الحجِّ، ويرونه لغوًا، ويقولون: إنَّ ذلك خاصٌّ بالنَّبيِّ ﷺ دون غيره. قالوا: وممَّا يدلُّ على ذلك أنَّ ابن عمر قال: لبَّى بالحجِّ وحده، وأنس قال: أهلَّ بهما جميعًا، وكلاهما صادقانِ، فلا يمكن أن يكون إهلاله بالقران سابقًا على إهلاله بالحجِّ وحده؛ لأنَّه إذا أحرم قارنًا لم يمكن أن يحرِم بعد ذلك بحجٍّ مفردٍ، وينقلَ الإحرام إلى الإفراد، فتعيَّن أنَّه أحرم بالحجِّ مفردًا، فسمعه ابن عمر وعائشة وجابر، فنقلوا ما سمعوه، ثمَّ أدخل عليه العمرة، فأهلَّ بهما جميعًا لمَّا جاءه الوحي من ربِّه، فسمعه أنس يُهِلُّ بهما، فنقل ما سمعه، ثمَّ أخبر عن نفسه بأنَّه قرن، وأخبر عنه من تقدَّم ذِكُره من الصَّحابة بالقران، فاتَّفقت أحاديثهم، وزال عنها الاضطراب والتَّناقض. قالوا: ويدلُّ عليه قول عائشة: خرجنا مع رسول الله ﷺ فقال: «من أراد منكم أن يُهِلَّ بحجٍّ وعمرةٍ فليفعل، ومن أراد أن يهلَّ بحجٍّ فليهلَّ، ومن أراد أن يهلَّ بعمرةٍ فليهلَّ». قالت عائشة: فأهلَّ رسول الله ﷺ بحجٍّ، وأهلَّ به ناسٌ معه. فهذا يدلُّ على أنَّه كان مفردًا في ابتداء إحرامه، فعلم أنَّ قِرانه كان بعد ذلك.