Zād al-Maʿād - Ibn al-Qayyim - (2/267)

Zād al-MaʿādIbn al-Qayyim

as compensation for it, and a rite requiring no compensation (1) is better than one made complete by compensation.

Third: If it is impermissible to add ‘umrah to Hajj, then it is all the more impermissible to replace Hajj with ‘umrah by converting it into ‘umrah.

These objections can be answered in two ways: generally and in detail.

The general answer is that these objections are directed against the Sunnah itself. They are therefore answered by affirming that revelation takes precedence over opinions, and that every opinion contradicting the Sunnah is unquestionably false. Its falsity is demonstrated by its conflict with the authentic, explicit Sunnah (2). Opinions must conform to the Sunnah, not the Sunnah to opinions (3).

As for the detailed answer—the matter we are addressing—we have undertaken to show that this conversion accords with analogical reasoning, and we must fulfil that undertaking. Accordingly, the answer to the first objection is that performing ‘umrah followed by Hajj, even though it includes an intervening release from ritual consecration (4), is better than performing Hajj alone without such a release. This is because the Prophet (may Allah bless him and grant him peace) instructed those who had no sacrificial animals with them to enter ritual consecration for it (5); because he instructed his Companions to convert their Hajj into it; because he wished that he himself had entered ritual consecration for it; because it is the pilgrimage rite explicitly mentioned in Allah’s Book; because the Muslim community unanimously agreed that it is permissible—indeed, recommended—whereas they held two differing views concerning the other forms; and because the Prophet (may Allah bless him and grant him peace) became angry when he instructed them to make this conversion after they had entered ritual consecration for Hajj (6)

(1) Kāf reads: “lā yahtāju ilā jabrān (does not require compensation).” (2) “Lahu (to it)” is absent from Jīm. (3) Sād and Jīm read: “li-l-ra’y (to opinion).” (4) This is the reading in the manuscripts. The printed edition reads: “al-tahallul (release from ritual consecration).” (5) “Bihi (for it)” is absent from Kāf. (6) “Bi-l-hajj (for Hajj)” is absent from Kāf.

جُبرانًا له، ونسكٌ لا جُبرانَ (١) فيه أفضلُ من نسكٍ مجبورٍ. الثَّالث: أنَّه إذا لم يجز إدخال العمرة على الحجِّ، فلأن لا يجوز إبدالها به وفسخه إليها بطريق الأولى والأحرى. فالجواب عن هذه الوجوه من طريقين، مجملٍ ومفصَّلٍ. أمَّا المجمل: فهو أنَّ هذه الوجوه اعتراضاتٌ على مجرَّد السنَّة، فالجواب عنها بالتزام تقديم الوحي على الآراء، وأنَّ كلَّ رأيٍ يخالف السنَّة فهو باطلٌ قطعًا، وبيان بطلانه بمخالفة السُّنَّة الصَّحيحة الصَّريحة له (٢)، والآراء تبعٌ للسنَّة، وليست السنَّة تبعًا للآراء (٣). وأمَّا المفصَّل: وهو الذي نحن بصدده، فإنَّما التزمنا أنَّ الفسخ على وفق القياس، فلا بدَّ من الوفاء بهذا الالتزام، وعلى هذا فالوجه الأوَّل جوابه: بأنَّ التَّمتُّع وإن تخلَّله الإحلالُ (٤) فهو أفضلُ من الإفراد الذي لا حِلَّ فيه، لأمر النبيِّ ﷺ من لا هديَ معه بالإحرام به (٥)، ولأمرِه أصحابَه بفسخ الحجِّ إليه، ولتمنِّيه أنَّه كان أحرم به، ولأنَّه النُّسك المنصوص عليه في كتاب اللَّه، ولأنَّ الأمَّة أجمعت على جوازه بل على استحبابه، واختلفوا في غيره على قولين، ولأن النَّبيَّ ﷺ غضب حيث أمرهم بالفسخ إليه بعد الإحرام بالحجِّ (٦)

(١) ك: «لا يحتاج إلى جبران». (٢) «له» ليست في ج. (٣) ص، ج: «للرأي». (٤) كذا في النسخ. وفي المطبوع: «التحلل». (٥) «به» ليست في ك. (٦) «بالحج» ليست في ك.