Zād al-Maʿād - Ibn al-Qayyim - (2/190)

Zād al-MaʿādIbn al-Qayyim

the sacrificial animal with him from Dhū al-Hulayfah. The Messenger of Allah, peace and blessings be upon him, began by entering ihrām for ‘umrah, then entered ihrām for Hajj.” Reported by al-Bukhārī and Muslim (1). This plainly indicates that he first entered ihrām for ‘umrah, then added Hajj to it.

This is also clarified by Ibn ‘Umar’s conduct when he performed Hajj during the time of Ibn al-Zubayr. He entered ihrām for ‘umrah, then said: “I call you to witness that I have committed myself to Hajj along with my ‘umrah.” He offered a sacrificial animal that he had purchased at Qudayd, then set out reciting the talbiyah for both until he reached Mecca. He performed tawāf around the House and sa‘y between Safā and Marwah, doing no more than that. He neither slaughtered his sacrificial animal nor shaved or shortened his hair, and he did not lift any of the restrictions of ihrām until the Day of Sacrifice. He then slaughtered his animal and shaved his head, considering his initial tawāf sufficient to fulfil the tawāf required for both Hajj and ‘umrah. He said: “This is what the Messenger of Allah, peace and blessings be upon him, did” (2).

Thus, in their view, he began his ihrām for ‘umrah followed by Hajj, then combined the two while still in ihrām. Those who hold this view have stronger grounds than the preceding group. Adding Hajj to ‘umrah is permissible, with no known disagreement. The Prophet, peace and blessings be upon him, instructed ‘Ā’ishah to add Hajj to her ‘umrah, so she came to be performing the two together. However, the context of the authentic hadiths refutes (3) those who hold this view, for Anas reported that, when he prayed Zuhr, he entered ihrām for both together.

In the Sahīh, ‘Ā’ishah said: “We set out with the Messenger of Allah, peace and blessings be upon him, for the Farewell Hajj as the new moon of Dhū al-Hijjah appeared. The Messenger of Allah, peace and blessings be upon him, said: ‘Whoever among you wishes to enter ihrām for ‘umrah may do so. Had I not brought a sacrificial animal, I would have entered ihrām for ‘umrah.’” She said: “Some of the people entered ihrām for ‘umrah, while others entered ihrām for Hajj.” She said: “I was

(1) Its sources have already been cited. (2) Reported by al-Bukhārī (1640) and Muslim (1230/182). It has already been cited. (3) In some manuscripts, the verb is in the feminine form.

معه الهدي من ذي الحليفة، وبدأ رسول الله ﷺ فأهلَّ بالعمرة ثمَّ أهلَّ بالحجِّ. متَّفقٌ عليه (١). وهذا ظاهرٌ في أنَّه أحرم أوَّلًا بالعمرة، ثمَّ أدخل عليها الحجَّ. ويبيِّن ذلك أيضًا أنَّ ابن عمر لمَّا حجَّ زمنَ ابن الزبير أهلَّ بعمرةٍ ثمَّ قال: أُشهِدكم أنِّي قد أوجبتُ حجًّا مع عمرتي، وأهدى هديًا اشتراه بقُدَيدٍ، ثمَّ انطلق يُهِلُّ بهما حتَّى قدم مكَّة، فطاف بالبيت وبالصَّفا والمروة، ولم يزد على ذلك، ولم ينحر، ولم يحلق ولم يقصِّر، ولم يحلِلْ من شيءٍ حرم منه حتَّى كان يوم النَّحر، فنحر وحلق، ورأى أنَّ ذلك قد قضى طواف الحجِّ والعمرة بطوافه الأوَّل. وقال: هكذا فعل رسول الله ﷺ (٢). فعند هؤلاء أنَّه كان متمتِّعًا في ابتداء إحرامه، قارنًا في أثنائه. وهؤلاء أعذَرُ من الذين قبلهم. وإدخال الحجِّ على العمرة جائزٌ بلا نزاعٍ يُعرف، وقد أمر النَّبيُّ ﷺ عائشة بإدخال الحجِّ على العمرة، فصارت قارنةً، ولكن سياق الأحاديث الصَّحيحة يردُّ (٣) على أرباب هذه المقالة، فإنَّ أنسًا أخبر أنَّه حين صلَّى الظُّهر أهلَّ بهما جميعًا. وفي «الصَّحيح» عن عائشة قالت: خرجنا مع رسول الله ﷺ في حجَّة الوداع مُوافِينَ لهلال ذي الحجَّة، فقال رسول الله ﷺ: «من أراد منكم أن يهلَّ بعمرةٍ فليهلَّ، فلولا أنِّي أهديتُ لأهللتُ بعمرةٍ»، قالت: وكان من القوم من أهلَّ بعمرةٍ، ومنهم من أهلَّ بالحجِّ، قالت: فكنتُ

(١) تقدم تخريجه. (٢) رواه البخاري (١٦٤٠) ومسلم (١٢٣٠/ ١٨٢). وقد تقدم. (٣) في بعض النسخ بتأنيث الفعل.