Zād al-Maʿād - Ibn al-Qayyim - (2/266)

Zād al-MaʿādIbn al-Qayyim

greater than what he had previously undertaken, so this was permissible. Since it was better, it was also recommended. This has only puzzled those who thought that he was converting Hajj into ‘umrah alone. That is not the case: if he intended to convert Hajj into a standalone ‘umrah, this would be impermissible without dispute. Such a conversion is permissible only for someone who intends to perform Hajj after ‘umrah. Someone performing ‘umrah followed by Hajj is already engaged in Hajj from the moment he enters ritual consecration for ‘umrah, as the Prophet (may Allah bless him and grant him peace) said: “‘Umrah has become part of Hajj.” For this reason, he may fast the three days from the moment he enters consecration for ‘umrah, which shows that he is already engaged in Hajj at that stage. His subsequent entry into consecration for Hajj is like someone in a state of major ritual impurity beginning with ablution and then performing the full ritual bath. This is what the Prophet (may Allah bless him and grant him peace) would do when bathing to remove major ritual impurity (1). He also told the women washing his daughter: “Begin with her right side and the parts of her body washed in ablution” (2). Washing those parts is part (3) of the full ritual bath.

If it is said: This is invalid for three reasons.

First: By making this conversion, he gains a release from restrictions (4) that his original consecration had imposed on him. This therefore falls short of what he had undertaken.

Second: The pilgrimage rite he originally undertook is more complete than the rite to which he converts it. Hence, the former requires no compensation, whereas the rite to which he converts it requires a sacrificial offering

(1) Sād and Jīm read: “li-janābatihi (for his major ritual impurity).” The printed edition reads: “min al-janābah (from major ritual impurity).” The adopted reading, found in Qāf and Mīm-Bā’, agrees with Majmū‘ al-fatāwā. (2) Reported by al-Bukhārī (167) and Muslim (939/43), on the authority of Umm ‘Atiyyah (may Allah be pleased with her). (3) Kāf, Bā’, and Mīm-Bā’ read: “ba‘d (after),” with the marginal annotation: “Perhaps qabl (before).” Both are corrupt readings. (4) “Hillan (release from restrictions)” is absent from Kāf.

أكثر ممَّا كان عليه فجاز ذلك. ولمَّا كان أفضل كان مستحبًّا. وإنَّما أشكل هذا على من ظنَّ أنَّه فسخ حجًّا إلى عمرةٍ، وليس كذلك، فإنَّه لو أراد أن يفسخ الحجَّ إلى عمرةٍ مفردةٍ لم يجزْ بلا نزاعٍ، وإنَّما الفسخ جائزٌ لمن كان من نيَّته أن يحجَّ بعد العمرة، والمتمتِّع من حين يُحرِم بالعمرة فهو داخلٌ في الحجِّ، كما قال النَّبيُّ ﷺ: «دخلتِ العمرةُ في الحجِّ». ولهذا يجوز له أن يصوم الأيَّام الثَّلاثة من حين يحرم بالعمرة، فدلَّ على أنَّه في تلك الحال في الحجِّ. وأمَّا إحرامه بالحجِّ بعد ذلك، فكما يبدأ الجنب بالوضوء ثمَّ يغتسل بعده. وكذلك كان النَّبيُّ ﷺ يفعل إذا اغتسل للجنابة (١)، وقال للنِّسوة في غَسْل ابنته: «ابدأنَ بميامنِها ومواضعِ الوضوء منها» (٢). فغَسْل مواضع الوضوء بعض (٣) الغُسل. فإن قيل: هذا باطلٌ لثلاثة أوجهٍ. أحدها: أنَّه إذا فسخ استفاد بالفسخ حِلًّا (٤) كان ممنوعًا منه بإحرامه الأوَّل، فهو دون ما التزمه. الثَّاني: أنَّ النُّسك الذي كان قد التزمه أوَّلًا أكملُ من النُّسك الذي فسخ إليه، ولهذا لا يحتاج الأوَّل إلى جُبرانٍ، والَّذي يفسخ إليه يحتاج إلى هديٍ

(١) ص، ج: «لجنابته». المطبوع: «من الجنابة». والمثبت من ق، مب موافق لما في «مجموع الفتاوى». (٢) رواه البخاري (١٦٧) ومسلم (٩٣٩/ ٤٣) من حديث أم عطية ﵁ . (٣) ك، ب، مب: «بعد»، وفي هامشها: «لعله قبل». وكلاهما تحريف. (٤) «حلا» ليست في ك.