Zād al-Maʿād - Ibn al-Qayyim - (2/268)

Zād al-MaʿādIbn al-Qayyim

but they hesitated; and because it is absolutely impossible for any Hajj (1) ever to be better than the Hajj (2) of the best generation and the finest people in the world, together with their Prophet (may Allah bless him and grant him peace). He instructed all of them to make it ‘umrah followed by Hajj, except those who had brought sacrificial animals. It is therefore impossible for any other Hajj to be better than theirs, except the Hajj of someone who combines Hajj and ‘umrah and brings sacrificial animals, as Allah chose for His Prophet. This, then, is what Allah chose for His Prophet, while He chose ‘umrah followed by Hajj for his Companions. What form of Hajj could be better than these two? And because it is impossible that he would move them from a superior rite to an inferior, less meritorious one; and for many other reasons that this is not the place to discuss. Thus, the superior merit of this rite outweighs remaining in the state of ritual consecration that one forgoes (3) by making the conversion. This also demonstrates the invalidity of the second objection.

As for your assertion that this is a rite made complete by a compensatory sacrifice, it is false for several reasons:

First: The sacrifice offered when performing ‘umrah followed by Hajj is an act of worship intended in its own right and forms part of the completeness of the rite. It is a sacrifice of gratitude, not of compensation. It is like the Eid sacrifice for someone who is not travelling: it (4) forms part of the completeness of that day’s worship. A pilgrimage rite that includes this sacrifice is therefore like an Eid celebration that includes (5) the Eid sacrifice. For on that day, nothing draws one near to Allah as does shedding the blood of a sacrificial animal.

Al-Tirmidhī and others (6) have narrated, on the authority of Abū Bakr al-Siddīq, that the Prophet (may Allah bless him and grant him peace)

(1) The printed edition reads: “takūna hajjah (be a pilgrimage).” (2) Qāf, Bā’, and Mīm-Bā’ read: “hajjah (a pilgrimage).” The adopted reading is from Kāf, Sād, and Jīm. (3) Sād reads: “yaqrinuhu (joins it),” a textual corruption. (4) The printed edition reads: “wa-huwa (and it).” (5) Sād and Jīm read: “al-mushtamilah (that includes, in the feminine form).” (6) Narrated by al-Tirmidhī (827) and Ibn Mājah (2924), whose wording is quoted here. Its chain of transmission is interrupted, since Muhammad ibn al-Munkadir did not hear from ‘Abd al-Rahmān ibn Yarbū‘. However, a corroborating report strengthens it. Ibn Khuzaymah (2631) and al-Hākim (1/450) graded the hadith authentic. See al-Silsilah al-sahīhah (The Authentic Hadith Series), no. 1500.

فتوقَّفوا، ولأنَّه من المحال قطعًا أن يكون حجٌّ (١) قطُّ أفضل من حجِّ (٢) خير القرون وأفضلِ العالمين مع نبيِّهم ﷺ، وقد أمرهم كلَّهم بأن يجعلوها متعةً إلا من ساق الهدي، فمن المحال أن يكون غير هذا الحجِّ أفضلَ منه، إلا حجَّ من قرنَ وساق الهدي، كما اختاره الله لنبيِّه، فهذا هو الذي اختاره الله لنبيِّه، واختار لأصحابه التَّمتُّع، فأيُّ حجٍّ أفضل من هذين؟ ولأنَّه من المحال أن ينقلهم من النُّسك الفاضل إلى المفضول المرجوح، ولوجوهٍ أُخر كثيرةٍ ليس هذا موضعها، فرجحانُ هذا النُّسك أفضلُ من البقاء على الإحرام الذي يفوته (٣) بالفسخ. وقد تبيَّن بهذا بطلان الوجه الثَّاني. وأمَّا قولكم: إنَّه نُسكٌ مجبورٌ بالهدي، فكلامٌ باطلٌ من وجوهٍ: أحدها: أنَّ الهدي في التمتُّع عبادةٌ مقصودةٌ هو من تمام النُّسك، وهو دم شُكرانٍ لا دم جُبرانٍ، وهو بمنزلة الأضحية للمقيم هي (٤) من تمام عبادة هذا اليوم، فالنُّسك المشتمل على هذا الدَّم بمنزلة العيد المشتمل (٥) على الأضحية، فإنَّه ما تُقرِّب إلى الله في ذلك اليوم بمثل إراقة دمٍ سائلٍ. وقد روى الترمذي وغيره (٦) من حديث أبي بكرٍ الصِّدِّيق أنَّ النَّبيَّ ﷺ

(١) في المطبوع: «تكون حجة». (٢) ق، ب، مب: «حجة». والمثبت من ك، ص، ج. (٣) ص: «يقرنه»، تحريف. (٤) في المطبوع: «وهو». (٥) ص، ج: «المشتملة». (٦) رواه الترمذي (٨٢٧) وابن ماجه (٢٩٢٤) واللفظ له، وفي إسناده انقطاع؛ فإن محمد بن المنكدر لم يسمع من عبد الرحمن بن يربوع، لكن له شاهد يقويه. والحديث صححه ابن خزيمة (٢٦٣١) والحاكم (١/ ٤٥٠). وانظر: «السلسلة الصحيحة» (١٥٠٠).