Zād al-Maʿād - Ibn al-Qayyim - (2/213)

Zād al-MaʿādIbn al-Qayyim

Equally astonishing is his statement that, when the Prophet, may Allah bless him and grant him peace, told her to leave off circumambulation and proceed with Hajj, they mistakenly concluded that she had been performing ‘umrah. Yet the Prophet, may Allah bless him and grant him peace, actually told her to leave her ‘umrah and begin ihrām for Hajj. He said to her, “Enter ihrām for Hajj,” not “Continue with it” or “Proceed with it.” How can the narrator who reported the instruction to comb her hair be declared mistaken merely because his report conflicts with the legal position of the person rejecting it? Where (1) in the Book of Allah, the Sunnah of His Messenger, or the consensus of the Muslim community is there anything forbidding a person in ihrām from combing their hair? Nor is it permissible to accuse trustworthy narrators of error in defence of opinions and blind adherence. If a person in ihrām is confident that combing will not break any hairs, they are not forbidden to comb their hair. If they cannot be sure that no hair will fall out through combing, then whether this is prohibited is a matter of disagreement and scholarly judgment. Evidence must decide between those who disagree: if neither the Quran, nor the Sunnah, nor consensus establishes a prohibition, it is permissible.

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There are four views concerning this ‘umrah that ‘Ā’ishah performed from al-Tan‘īm:

The first is that it was an additional ‘umrah intended to comfort and console her. Otherwise, her circumambulation and her walking between Safā and Marwah had already counted for both her Hajj and her ‘umrah. She had initially intended to perform ‘umrah and Hajj separately, but then added Hajj to her ‘umrah, thereby combining the two in one ihrām. This is the soundest view, and the hadiths support no other. It is the view of al-Shāfi‘ī, Ahmad, and others.

The second view is that, when she menstruated, he instructed her to abandon her ‘umrah and change instead to Hajj alone. Once she had completed Hajj and left ihrām, he instructed her to perform ‘umrah to make up for the ‘umrah that

(1) K adds “hādhā (this)” after this word.

ومن العجب قوله: إنَّ النَّبيَّ ﷺ لمَّا أمرها أن تترك الطَّواف، وتمضي على الحجِّ، توهَّموا بهذا أنَّها كانت معتمرةً، فالنَّبيُّ ﷺ إنَّما أمرها أن تدعَ العمرة وتُنشئ إهلالًا بالحجِّ، فقال لها: «وأهلِّي بالحجِّ»، ولم يقل: استمرِّي عليه، ولا امْضِي فيه، وكيف يغلط راوي الأمر بالامتشاط لمجرَّد مخالفته لمذهب الرَّادِّ؟ فأين (١) في كتاب الله وسنَّة رسوله وإجماع الأمَّة ما يحرِّم على المحرم تسريحَ شعره، ولا يسوِّغ تغليطَ الثِّقات لنصرة الآراء والتَّقليد؟ والمحرم إذا أمنَ مِن تقطيع الشَّعر لم يُمنَع من تسريح رأسه، وإن لم يأمن من سقوط شيءٍ من الشَّعر بالتَّسريح، فهذا المنع منه محلُّ نزاعٍ واجتهادٍ، والدَّليل يَفصِل بين المتنازعين، فإن لم يدلَّ كتابٌ ولا سنَّةٌ ولا إجماعٌ على منعه فهو جائزٌ. فصل وللنَّاس في هذه العمرة الَّتي أتت بها عائشة من التَّنعيم أربعة مسالك: أحدها: أنَّها كانت زيادةً تطييبًا لقلبها وجَبْرًا لها، وإلَّا فطوافها وسعيها وقع عن حجِّها وعمرتها، وكانت متمتِّعةً ثمَّ أدخلت الحجَّ على العمرة، فصارت قارنةً. وهذا أصحُّ الأقوال، والأحاديث لا تدلُّ على غيره، وهذا مسلك الشَّافعيِّ وأحمد وغيرهما. المسلك الثَّاني: أنَّها لمَّا حاضت أمرها أن ترفض عمرتها، وتنتقل عنها إلى حجٍّ مفردٍ، فلمَّا حلَّت من الحجِّ أمرها أن تعتمر؛ قضاءً لعمرتها الَّتي

(١) بعدها في ك زيادة: «هذا».