Zād al-Maʿād - Ibn al-Qayyim - (2/263)

Zād al-MaʿādIbn al-Qayyim

The second objection is that his words, “That is indeed for ever and ever,” refer only to the permissibility of performing ‘umrah during the months of Hajj. This objection is even more untenable than the first. The questioner was asking the Prophet, peace and blessings be upon him, about tamattu‘—converting Hajj into ‘umrah—not about the permissibility of ‘umrah during the months of Hajj. He asked only just after (1) the Prophet had instructed those who had no sacrificial animal with them to convert their Hajj into ‘umrah. He then said to him (2): “Is this for this year of ours (3), or for all time?” The Prophet, peace and blessings be upon him, answered the very question he had asked, not something he had not asked about.

His words, “‘Umrah has become part of Hajj until the Day of Resurrection,” spoken immediately after instructing those who had no sacrificial animal with them to leave the state of ritual consecration, are a clear indication (4) that this continues until the Day of Resurrection. The claim that it was exclusive to them is therefore invalid. Success comes from Allah alone.

Sixth: This rationale (5) that you have mentioned is neither stated nor alluded to in the hadith. If it is invalid, your objection based upon it is invalid. If it is valid, it does not entail (6), in any way whatsoever, that this was exclusive to the Companions. Rather, if valid, it would require its effect to remain in force and continue. Likewise, brisk walking during circumambulation was prescribed so that he could show the polytheists his strength and that of his Companions, yet it remains prescribed until the Day of Resurrection. Thus, under either assumption, appealing to that rationale to establish exclusivity to the Companions is invalid.

(1) Thus in the manuscripts. The printed edition reads: “‘aqb (after).” (2) The printed edition adds “Surāqa” after this; it is absent from the manuscripts. (3) Kāf reads: “a-li-‘āminā (is it for this year of ours?).” (4) Jīm and Sād read: “bayānan jaliyyan (a clear indication).” (5) “Al-‘illa (the rationale)” is absent from Kāf. (6) Thus in the manuscripts. The printed edition reads: “lā tulzim (does not require).”

الثَّاني: أن قوله: «إنَّ ذلك لأبد الأبد» إنَّما يريد به جواز الاعتمار في أشهر الحجِّ. وهذا الاعتراض أبطلُ من الذي قبله، فإنَّ السائل إنَّما سأل النبيَّ ﷺ فيه عن المتعة الَّتي هي فسخ الحجِّ، لا عن جواز العمرة في أشهر الحجِّ؛ لأنَّه إنَّما سأله بعقبِ (١) أمره مَن لا هديَ معه بفسخ الحجِّ، فقال له (٢) حينئذٍ: هذا لعامنا (٣) أم للأبد؟ فأجابه ﷺ عن نفس ما سأله عنه، لا عمَّا لم يسأله عنه. وفي قوله: «دخلتِ العمرةُ في الحجِّ إلى يوم القيامة» عقيبَ أمره مَن لا هديَ معه بالإحلال بيانٌ جليٌّ (٤) أنَّ ذلك مستمرٌّ إلى يوم القيامة، فبطل دعوى الخصوص، وباللَّه التَّوفيق. السَّادس: أنَّ هذه العلَّة (٥) الَّتي ذكرتموها ليست في الحديث، ولا فيه إشارةٌ إليها، فإن كانت باطلةً بطل اعتراضكم بها، وإن كانت صحيحةً فإنَّها لا تستلزم (٦) الاختصاص بالصَّحابة بوجهٍ من الوجوه، بل إن صحَّت اقتضتْ دوامَ معلولها واستمرارَه، كما أنَّ الرَّمل شُرع ليُرِي المشركين قوَّته وقوَّة أصحابه، واستمرَّت مشروعيته إلى يوم القيامة، فبطل الاحتجاج بتلك العلَّة على الاختصاص بهم على كلِّ تقديرٍ.

(١) كذا في النسخ. وفي المطبوع: «عقب». (٢) بعدها في المطبوع: «سراقة»، وليست في النسخ. (٣) ك: «ألعامنا». (٤) ج، ص: «بيانًا جليًّا». (٥) «العلة» ليست في ك. (٦) كذا في النسخ. وفي المطبوع: «لا تلزم».