Zād al-Maʿād - Ibn al-Qayyim - (2/191)

Zād al-MaʿādIbn al-Qayyim

among those who entered ihrām for ‘umrah.” She related (1) the hadith. Reported by Muslim (2).

This explicitly indicates that he did not enter ihrām for ‘umrah at that point. If you consider this statement of ‘Ā’ishah alongside her statements in the Sahīh, “The Messenger of Allah, peace and blessings be upon him, performed tamattu‘ during the Farewell Hajj,” and “The Messenger of Allah, peace and blessings be upon him, entered ihrām for Hajj”—all of which appear in the Sahīh—you will understand that she denied only a separate ‘umrah, not an ‘umrah combined with Hajj, which they used to call tamattu‘, as explained above. This does not contradict his entering ihrām for Hajj, since the ‘umrah combined with Hajj is included within it and forms part of it. Nor does it contradict her statement that he performed Hajj alone: since the rites of ‘umrah were subsumed within those of Hajj, and the latter were performed as a single set, this constituted singling out Hajj in practice. Reciting the talbiyah for Hajj alone, however, constitutes singling it out in words.

It has been suggested that Ibn ‘Umar’s report—that the Messenger of Allah, peace and blessings be upon him, performed tamattu‘ during the Farewell Hajj, joining ‘umrah to Hajj, and that he first entered ihrām for ‘umrah, then entered ihrām for Hajj—was narrated by meaning from his other report. It was Ibn ‘Umar himself who did this in the year he performed Hajj during the turmoil involving Ibn al-Zubayr. He first entered ihrām for ‘umrah, then said: “The procedure for the two is one and the same. I call you to witness that I have committed myself to Hajj along with my ‘umrah.” He thus entered ihrām for both together. At the end of the hadith, he said: “This is what the Messenger of Allah, peace and blessings be upon him, did.” He meant only that the Prophet confined himself to a single tawāf and a single sa‘y. This was then understood and narrated by meaning as stating that the Messenger of Allah, peace and blessings be upon him, first entered ihrām for ‘umrah, then entered ihrām for Hajj. Yet it was Ibn ‘Umar who actually did that.

This (3) is not far-fetched; indeed, it is the only possible interpretation, for ‘Ā’ishah reported that he said: “Had I not had with me

(1) Sād, Jīm: “And he related.” (2) No. (1211/115). (3) The author’s comment on, and endorsement of, the preceding view.

أنا ممَّن أهلَّ بعمرةٍ. وذكرَتِ (١) الحديثَ. رواه مسلم (٢). فهذا صريحٌ في أنَّه لم يهلَّ إذ ذاك بعمرةٍ، وإذا جمعتَ بين قول عائشة هذا وبين قولها في «الصَّحيح»: «تمتَّع رسول الله ﷺ في حجَّة الوداع»، وبين قولها: «وأهلَّ رسول الله ﷺ بالحجِّ»، والكلُّ في «الصَّحيح» = علمتَ أنَّها إنَّما نفَتْ عمرةً مفردةً، وأنَّها لم تنْفِ عمرةَ قِرانٍ كانوا يسمُّونها تمتُّعًا كما تقدَّم، وأنَّ ذلك لا يناقض إهلالَه بالحجِّ، فإنَّ عمرة القران في ضِمنه وجزءٌ منه، ولا ينافي قولها: أفرد الحجَّ، فإنَّ أعمال العمرة لمَّا دخلتْ في أعمال الحجِّ وأُفرِدتْ أعماله= كان ذلك إفرادًا بالفعل, وأمَّا التَّلبية بالحجِّ مفردًا فهو إفرادٌ بالقول. وقد قيل: إنَّ حديث ابن عمر أنَّ رسول الله ﷺ تمتَّع في حجَّة الوداع بالعمرة إلى الحجِّ، وبدأ رسول الله ﷺ فأهلَّ بالعمرة، ثمَّ أهلَّ بالحجِّ= مرويٌّ بالمعنى من حديثه الآخر، وإنَّ ابن عمر هو الذي فعل ذلك عامَ حجَّ في فتنة ابن الزبير، وإنَّه بدأ فأهلَّ بالعمرة، ثمَّ قال: ما شأنُهما إلا واحدًا، أُشهِدكم أنِّي قد أوجبتُ حجًّا مع عمرتي، فأهلَّ بهما جميعًا. ثمَّ قال في آخر الحديث: هكذا فعل رسول الله ﷺ. وإنَّما أراد اقتصاره على طوافٍ واحدٍ وسعيٍ واحدٍ، فحمل على المعنى وروى به، وأن رسول الله ﷺ بدأ فأهلَّ بالعمرة، ثمَّ أهلَّ بالحجِّ. وإنَّما الذي فعل ذلك ابن عمر. وهذا (٣) ليس ببعيدٍ بل متعيَّنٌ، فإنَّ عائشة قالت عنه: «لولا أنَّ معي

(١) ص، ج: «وذكر». (٢) برقم (١٢١١/ ١١٥). (٣) تعقيب من المؤلف على القول السابق وتأييد له.