Zād al-Maʿād - Ibn al-Qayyim - (2/211)

Zād al-MaʿādIbn al-Qayyim

I say: It is astonishing that these authentic, explicit reports—which cannot be refuted or impugned and admit of no reinterpretation whatsoever—should be rejected on the strength of an ambiguous statement that does not clearly indicate that she was performing Hajj alone. The strongest evidence offered by those who claim that she was performing Hajj alone is her statement: “We set out with the Messenger of Allah, may Allah bless him and grant him peace, thinking it was Hajj and nothing else.” How astonishing! Is someone performing tamattuʿ (‘umrah followed by Hajj) thought to have set out for something other than Hajj? Rather, he set out for Hajj, performing tamattuʿ. Likewise, someone taking a ritual bath to remove major ritual impurity may begin with ablution without being prevented from saying, “I set out to take a ritual bath.” The Mother of the Believers spoke truthfully when (1) she thought it was Hajj and nothing else, until she entered ihrām for ‘umrah at his command, may Allah bless him and grant him peace. Her statements confirm one another.

As for her statement, “We recited the talbiyah with the Messenger of Allah, may Allah bless him and grant him peace, for Hajj,” Jābir reported concerning her in the two Sahīh collections (2) that she entered ihrām for ‘umrah. Tāwūs likewise reported this concerning her in Sahīh Muslim (3), as did Mujāhid (4). Even if the two accounts (5) transmitted from her contradicted one another, the Companions’ reports from her would deserve preference over those of the Successors. Yet how could there be any contradiction here at all? Someone who says, “We did such-and-such,” may truthfully say this with reference either to his own action or to that of his companions. It is astonishing that, regarding Ibn ‘Umar’s statement, “The Messenger of Allah, may Allah bless him and grant him peace, performed tamattuʿ with ‘umrah and Hajj,” they say that it means his Companions performed tamattuʿ, and that the action was attributed to him because he commanded it. Why, then, do you not say that ‘Ā’ishah’s statement, “We recited the talbiyah for Hajj,” refers to the Companions as a group who recited the talbiyah for Hajj?

(1) K: “idhā (when).” (2) Its sources were cited earlier; the hadith appears in Muslim (1213/136). (3) No. (1211/132); its sources were also cited earlier. (4) Recorded by Muslim (1211/133). (5) The printed edition reads: “al-riwāyāt (the reports).”

قلت: من العجب ردُّ هذه النُّصوص الصَّحيحة الصَّريحة الَّتي لا مدفعَ لها، ولا مطعنَ فيها، ولا تحتمل تأويلًا البتَّة بلفظٍ مجملٍ ليس ظاهرًا في أنَّها كانت مفرِدةً، فإنَّ غاية ما احتجَّ به من زعم أنَّها كانت مفردةً قولُها: خرجنا مع رسول الله ﷺ لا نرى إلا أنَّه الحجُّ. فيا لله العجب! أيُظَنُّ بالمتمتِّع أنَّه خرج لغير الحجِّ؟ بل خرج للحجِّ متمتِّعًا، كما أنَّ المغتسل للجنابة إذا بدأ فتوضَّأ لا يمتنع أن يقول: خرجتُ لغسل الجنابة. وصدَقتْ أمُّ المؤمنين إذ (١) كانت لا ترى إلا أنَّه الحجُّ، حتَّى أحرمتْ بعمرةٍ بأمره ﷺ، وكلامها يصدِّق بعضُه بعضًا. وأمَّا قولها: لبَّينا مع رسول الله ﷺ بالحجِّ، فقد قال جابر عنها في «الصَّحيحين» (٢): إنَّها أهلَّت بعمرةٍ، وكذلك قال طاوسٌ عنها في «صحيح مسلم» (٣)، وكذلك قال مجاهد عنها (٤)، فلو تعارضت الروايتان (٥) عنها فرواية الصَّحابة عنها أولى أن يؤخذ بها من رواية التَّابعين، كيف ولا تعارضَ في ذلك البتَّة، فإنَّ القائل «فعلنا كذا» يصدُق ذلك منه بفعله وبفعل أصحابه. ومن العجب أنَّهم يقولون في قول ابن عمر: «تمتَّع رسول الله ﷺ بالعمرة إلى الحجِّ»، معناه: تمتَّع أصحابه، فأضاف الفعل إليه لأمره به، فهلَّا قلتم في قول عائشة: «لبَّينا بالحجِّ»: إنَّ المراد به جنس الصَّحابة الذين لبَّوا بالحجِّ؟

(١) ك: «إذا». (٢) تقدم تخريجه، الحديث في مسلم (١٢١٣/ ١٣٦). (٣) برقم (١٢١١/ ١٣٢)، وتقدم تخريجه أيضًا. (٤) رواه مسلم (١٢١١/ ١٣٣). (٥) في المطبوع: «الروايات».