Zād al-Maʿād - Ibn al-Qayyim - (2/235)

Zād al-MaʿādIbn al-Qayyim

Furthermore, it is clear that the claim of exclusivity is invalidated by the Prophet’s explicit statement, peace and blessings be upon him, that the ‘umrah about which he was asked—which involved converting Hajj into ‘umrah—was for all time, not exclusive to one generation rather than another. This report has a sounder chain of transmission than the report attributed to Abū Dharr and deserves precedence over it, even if the latter were authentically transmitted from him.

Moreover, when the Companions of the Messenger of Allah, peace and blessings be upon him, disagree concerning something authentically established as his practice or command, with some saying that it was abrogated or restricted to a particular group, and others saying that it remains in force forever, the claim of abrogation or exclusivity runs contrary to the basic presumption and cannot be accepted without proof. At the very least, it is countered by the position of those who maintain its continued validity and general applicability. Evidence must decide between the disputing parties, and when disagreement arises, the matter must be referred to Allah and His Messenger. Thus, if Abū Dharr and ‘Uthmān say that converting Hajj into ‘umrah was abrogated or restricted to a particular group, while Abū Mūsā and ‘Abd Allāh ibn ‘Abbās say that it remains in force and its ruling applies generally, the burden of proof rests upon those claiming abrogation and exclusivity.

As for his report traced back to the Prophet—the hadith of Bilāl ibn al-Hārith—it is not authentically established (1), and such a report (2) cannot be set against those firmly established pillars of evidence.

‘Abd Allāh ibn Ahmad said (3): “My father held that someone who had entered ihrām for Hajj could convert his Hajj into ‘umrah after circumambulating the House and going between al-Safā and al-Marwah. Regarding tamattu‘, he said: ‘It was the later of the Messenger of Allah’s two practices, peace and blessings be upon him.’ The Prophet, peace and blessings be upon him, said: ‘Turn your Hajj into ‘umrah.’” ‘Abd Allāh said: “Then I said to my father:

(1) The printed edition reads lā yuktub (“is not written down”), contrary to the manuscripts. (2) ك: bihi (“with it”). (3) Ibn Hazm transmitted it through him in Hajjat al-Wadā‘ (p. 371). I found only part of it in ‘Abd Allāh’s Masā’il (p. 204); see also Sharh al-‘Umdah (4:349).

ثمَّ من المعلوم أنَّ دعوى الاختصاص باطلةٌ بنصِّ النَّبيِّ ﷺ أنَّ تلك العمرة الَّتي وقع السُّؤال عنها وكانت عمرةَ فسخٍ لأبدِ الأبد، لا تختصُّ بقرنٍ دون قرنٍ، وهذا أصحُّ سندًا من المرويِّ عن أبي ذر، وأولى أن يؤخذ به منه لو صحَّ عنه. وأيضًا، فإذا رأينا أصحاب رسول الله ﷺ قد اختلفوا في أمرٍ صحَّ عن النبي ﷺ أنَّه فعله أو أمر به، فقال بعضهم: هو منسوخٌ أو خاصٌّ، وقال بعضهم: هو باقٍ إلى الأبد، فقول من ادَّعى نسخَه أو اختصاصه مخالفٌ للأصل، فلا يُقبل إلا ببرهانٍ، وأقلُّ ما في الباب معارضتُه بقول من ادَّعى بقاءه وعمومه، والحجَّة تَفصِل بين المتنازعين، والواجب الردُّ عند التَّنازع إلى الله ورسوله. فإذا قال أبو ذر وعثمان: إنَّ الفسخ منسوخٌ أو خاصٌّ، وقال أبو موسى وعبد الله بن عبَّاسٍ: إنَّه باقٍ وحكمه عامٌّ، فعلى من ادَّعى النَّسخ والاختصاصَ الدَّليلُ. وأمَّا حديثه المرفوع ــ حديث بلال بن الحارث ــ فحديثٌ لا يثبت (١)، ولا يُعارَض بمثله (٢) تلك الأساطين الثَّابتة. قال عبد الله بن أحمد (٣): كان أبي يرى للمهلِّ بالحجِّ أن يفسخ حجَّه إذا طاف بالبيت وبين الصَّفا والمروة. وقال في المتعة: هو آخر الأمرين من رسول الله ﷺ. وقال ﷺ: «اجعلوا حجَّكم عمرةً». قال عبد الله: فقلت لأبي:

(١) في المطبوع: «لا يكتب» خلاف النسخ. (٢) ك: «به». (٣) رواه من طريقه ابن حزم في «حجة الوداع» (ص ٣٧١)، ولم أجد في «مسائله» (ص ٢٠٤) إلا فقرة منه، وانظر: «شرح العمدة» (٤/ ٣٤٩).