Zād al-Maʿād - Ibn al-Qayyim - (2/242)

Zād al-MaʿādIbn al-Qayyim

the rites of Hajj. Whoever entered the state of consecration for Hajj alone remained subject to all its restrictions until he completed the rites of Hajj. Whoever entered it for ‘umrah alone and circumambulated the House and went between al-Safā and al-Marwah was released from those restrictions until he began Hajj.”

They also cited the report narrated by Muslim in his Sahīh (1), through Ibn Wahb, from ‘Amr ibn al-Hārith, from Muhammad ibn Nawfal: an Iraqi man said to him, “Ask ‘Urwah ibn al-Zubayr for me about a man who enters the state of consecration for Hajj: after circumambulating the House, does he leave that state or not? If he tells you, ‘He does not leave it,’ …” He then related the hadith, which includes:

“The Messenger of Allah (peace and blessings be upon him) performed Hajj. ‘Ā’ishah told me that the first thing he did upon arriving in Mecca was to perform ablution and then circumambulate the House. Then Abū Bakr performed Hajj, and the first thing he did was to circumambulate the House; it did not then become an ‘umrah. ‘Umar did likewise. Then ‘Uthmān performed Hajj, and I saw that the first thing he did was to circumambulate the House; it did not then become an ‘umrah. The same was true of Mu‘āwiyah and ‘Abd Allāh ibn ‘Umar. Then I performed Hajj with my father, al-Zubayr ibn al-‘Awwām, and the first thing he did was to circumambulate the House; it did not then become an ‘umrah. Then I saw the Emigrants and the Helpers doing likewise; it did not then become an ‘umrah. The last person I saw doing this was Ibn ‘Umar, and he did not undo his Hajj by converting it into ‘umrah. Ibn ‘Umar is there among them—why do they not ask him? None of those mentioned began with anything before circumambulating the House upon their arrival, and they did not then leave the state of consecration. I also saw that when my mother and my maternal aunt arrived, they began with nothing before going to the House: they circumambulated it and did not then leave the state of consecration.”

This, then, is the sum of the reports they cited against the hadiths concerning the conversion of Hajj into ‘umrah. Yet, by Allah’s praise and grace, none of them contradicts those hadiths.

(1) No. (1235).

مناسك الحجِّ، ومن أهلَّ بحجٍّ مفردٍ لم يحلِلْ من شيءٍ ممَّا حرم منه حتَّى يقضي مناسك الحجِّ، ومن أهلَّ بعمرةٍ مفردةٍ فطاف بالبيت وبالصَّفا والمروة حلَّ ممَّا حرم منه حتَّى يستقبل حجًّا. ومنها: ما رواه مسلم في «صحيحه» (١) من حديث ابن وهب، عن عمرو بن الحارث، عن محمد بن نوفل: أنَّ رجلًا من أهل العراق قال له: سَلْ لي عروة بن الزُّبير عن رجلٍ أهلَّ بالحجِّ، فإذا طاف بالبيت أيحلُّ أم لا؟ فإن قال لك: لا يحل، ... فذكر الحديث. وفيه: قد حجَّ رسول الله ﷺ، فأخبرتني عائشة أنه أوَّل شيءٍ بدأ به حين قدم مكَّة أنَّه توضَّأ فطاف بالبيت. ثمَّ حجَّ أبو بكر، فكان أوَّل شيءٍ بدأ به الطَّواف بالبيت، ثمَّ لم تكن عمرةٌ. ثمَّ عمر مثل ذلك، ثمَّ حجَّ عثمان، فرأيته أوَّل شيءٍ بدأ به الطَّواف بالبيت، ثمَّ لم تكن عمرةٌ. ثمَّ معاوية وعبد الله بن عمر. ثمَّ حججتُ مع أبي الزُّبير بن العوَّام، فكان أوَّل شيءٍ بدأ به الطَّواف بالبيت، ثمَّ لم تكن عمرةٌ. ثمَّ رأيتُ المهاجرين والأنصار يفعلون ذلك، ثمَّ لم تكن عمرةٌ. ثمَّ آخر من رأيتُ فعلَ ذلك ابن عمر، ثمَّ لم ينقُضْها بعمرةٍ، فهذا ابن عمر عندهم أفلا يسألونه؟ ولا أحدٌ ممَّن مضى ما كانوا يبدؤون بشيءٍ حين يضعون أقدامَهم أوَّلَ من الطَّواف بالبيت، ثمَّ لا يحلُّون. وقد رأيتُ أمِّي وخالتي حين تَقدَمانِ لا تبدآنِ بشيءٍ أوَّلَ من البيت، تطوفان به ثمَّ لا تحلَّان. فهذا مجموع ما عارضوا به أحاديث الفسخ، ولا معارضةَ فيها بحمد الله ومنِّه.

(١) برقم (١٢٣٥).