Zād al-Maʿād - Ibn al-Qayyim - (2/220)

Zād al-MaʿādIbn al-Qayyim

to leave ihram by performing an ‘umrah, except for those who had sacrificial animals with them.”

In the two Sahīh collections, Jābir ibn ‘Abd Allāh reported: The Prophet, peace and blessings be upon him, and his Companions entered ihram for Hajj. None of them had sacrificial animals with him except the Prophet, peace and blessings be upon him, and Talhah. ‘Alī arrived from Yemen with sacrificial animals and said: “I entered ihram as the Prophet, peace and blessings be upon him, did.” The Prophet, peace and blessings be upon him, commanded them to make it an ‘umrah, circumambulate the Ka‘bah, shorten their hair, and leave ihram, except for those who had sacrificial animals with them. They said: “Shall we set out for Minā while the penis of one of us is still dripping?” This reached the Prophet, peace and blessings be upon him, who said: “Had I known at the outset what I now know, I would not have brought sacrificial animals. Were it not that I have sacrificial animals with me, I would have left ihram.” (1)

In another wording (2): He stood among us and said: “You know that I am the most mindful of Allah among you, the most truthful, and the most righteous. Were it not for my sacrificial animals, I would leave ihram as you do. Had I known at the outset what I now know, I would not have brought sacrificial animals. So leave ihram.” We then left ihram, and we heard and obeyed.

In another wording (3): After we had left ihram, the Prophet, peace and blessings be upon him, commanded us to enter ihram when we set out for Minā. He said: We therefore entered ihram at al-Abtah. Surāqah ibn Mālik ibn Ju‘shum asked: “O Messenger of Allah! Is this for this year of ours, or forever?” He replied: “Forever.”

All these wordings are recorded in the authentic collections. This last wording explicitly refutes the claim that this applied exclusively to those Companions. If that were so, it would have applied only to that particular year, not forever, whereas the Messenger of Allah, peace and blessings be upon him, says that it is forever.

(1) Reported by al-Bukhārī (1651). (2) Reported by al-Bukhārī (7367) and Muslim (1216/141). (3) Reported by Muslim (1214/139).

أن يُحلّوا إحرامهم بعمرةٍ إلا من كان معه الهدي». وفي «الصَّحيحين» عن جابر بن عبد اللَّه: أهلَّ النَّبيُّ ﷺ وأصحابه بالحجِّ، وليس مع أحدٍ منهم هديٌ غير النَّبيِّ ﷺ وطلحة، وقدم علي من اليمن ومعه هديٌ، فقال: أهللتُ بما أهلَّ به النَّبيُّ ﷺ، فأمر النَّبيُّ ﷺ أن يجعلوها عمرةً، ويطوفوا، ويقصِّروا، ويحلُّوا إلا من كان معه الهدي، قالوا: ننطلق إلى منًى وذَكَرُ أحدنا يقطُر. فبلغ ذلك النَّبيَّ ﷺ، فقال: «لو استقبلتُ من أمري ما استدبرتُ ما أهديتُ، ولولا أنَّ معي الهديَ لأحللتُ» (١). وفي لفظٍ (٢): فقام فينا فقال: «قد علمتم أنِّي أتقاكم لله وأصدقُكم وأبرُّكم، ولولا هَدْيي لحللتُ كما تحلُّون، ولو استقبلتُ من أمري ما استدبرتُ لم أسُقِ الهدي، فحِلُّوا» فحللنا، وسمعنا وأطعنا. وفي لفظٍ (٣): أمرنا النبي ﷺ لمَّا أحللنا أن نُحرِم إذا توجَّهنا إلى منًى. قال: فأهللنا من الأبطح. فقال سُراقة بن مالك بن جُعْشُم: يا رسول اللَّه! لعامنا هذا أم لأبدٍ؟ قال: «لأبدٍ». وهذه الألفاظ كلُّها في الصَّحيح، وهذا اللَّفظ الأخير صريحٌ في إبطال قول من قال: إنَّ ذلك كان خاصًّا بهم، فإنَّه حينئذٍ يكون لعامهم ذلك وحده لا للأبد، ورسول الله ﷺ يقول: إنَّه للأبد.

(١) رواه البخاري (١٦٥١). (٢) رواه البخاري (٧٣٦٧) ومسلم (١٢١٦/ ١٤١). (٣) رواه مسلم (١٢١٤/ ١٣٩).