Zād al-Maʿād - Ibn al-Qayyim - (2/270)

Zād al-MaʿādIbn al-Qayyim

and when combining Hajj and ‘umrah, without doubt—if it is not confined to these sacrifices. For what is prescribed there is to slaughter the sacrificial animals for ‘umrah followed by Hajj and for combining Hajj and ‘umrah. This is why—and Allah knows best—the Prophet (may Allah bless him and grant him peace) ordered that a piece of meat from each camel be placed in a pot, in obedience to his Lord’s command to eat from them, so that his eating would encompass all his sacrificial animals.

Third: The act that necessitates a compensatory sacrifice is prohibited in principle and may therefore be undertaken only with a valid excuse: it consists either of omitting an obligation or committing a prohibited act. Performing ‘umrah followed by Hajj, however, is commanded: some, including Ibn ‘Abbās and others, regard this command as obligatory, while the majority regard it as a recommendation. If its sacrifice were compensatory, the act necessitating it could not lawfully be undertaken without a valid excuse. Their claim that it is a compensatory sacrifice is therefore invalid. Rather, it is a ritual sacrifice and an offering (1) through which Allah has granted His servants ease, allowing them to leave the state of ihrām between the rites because remaining continuously in that state would cause them hardship. It is comparable to shortening prayers and breaking the fast while travelling, and to wiping over leather socks. The practice of the Messenger of Allah (may Allah bless him and grant him peace) and his Companions was to avail themselves of such concessions (2). Allah Most High loves His concessions to be accepted, just as He hates acts of disobedience against Him (3). Thus, His love for His servant’s acceptance of what He has made easy for him is like (4) His hatred of that servant’s committing what He has forbidden him and barred him from doing.

Even if the sacrificial offering is made in return for the ease gained by being spared one of the two journeys, it is better for someone who arrives during the months of Hajj than performing Hajj alone and then ‘umrah afterwards (5). A substitute may be

(1) The printed edition reads: “wa-hādhā (and this),” contrary to the manuscripts. (2) In S, “hādhā (this)” occurs three times. (3) As in the hadith of Ibn ‘Umar narrated by Ahmad (5866) and al-Bazzār (5998), and graded authentic by Ibn Khuzayma (2027), Ibn Hibbān (2742), and al-Albānī in Irwā’ al-Ghalīl (3/9). (4) K: “bi-mithl (like).” (5) B: “bi-nafsihi (by himself),” a textual corruption.

والقِران قطعًا إن لم يختصَّ به، فإنَّ المشروع هناك ذبح هدي المتعة والقران. ومن هاهنا ــ والله أعلم ــ أمر النبيُّ ﷺ من كلِّ بدنةٍ ببَضْعةٍ، فجُعِلت في قِدرٍ امتثالًا لأمر ربِّه تعالى بالأكل، ليعُمَّ به جميعَ هديه. الوجه الثَّالث: أنَّ سبب الجبران محظورٌ في الأصل، فلا يجوز الإقدام عليه إلا لعذرٍ، فإنَّه إمَّا تركُ واجبٍ أو فعلُ محظورٍ، والتَّمتُّع مأمورٌ به: إمَّا أمر إيجابٍ عند طائفةٍ كابن عبَّاسٍ وغيره، أو أمر استحبابٍ عند الأكثرين، فلو كان دمه دمَ جُبرانٍ لم يجز الإقدام على سببه بغير عذرٍ، فبطل قولهم إنَّه دم جبرانٍ، وعُلِم أنَّه دم نسكٍ وهدي (١) وسَّع الله به على عباده، وأباح لهم بسببه التَّحلُّل في أثناء الإحرام، لما في استمرار الإحرام عليهم من المشقَّة، فهو بمنزلة القصر والفطر في السَّفر، وبمنزلة المسح على الخفَّين، وكان هدي رسول الله ﷺ وهديُ أصحابه فِعْل هذا وهذا (٢)، واللَّه تعالى يحبُّ أن يؤخذ برُخَصِه، كما يكره أن تُؤتى معصيتُه (٣)، فمحبَّته لأخذ العبد بما يسَّره عليه وسهَّله له، مثلُ (٤) كراهيته منه لارتكابه ما حرَّمه عليه ومنعَه منه. والهدي وإن كان بدلًا عن ترفُّهه بسقوط أحد السَّفرين، فهو أفضل لمن قدِم في أشهر الحجِّ من أن يأتي بحجٍّ مفردٍ ويعتمر عقيبَه (٥)، والبدل قد يكون

(١) في المطبوع: «وهذا» خلاف النسخ. (٢) في ص: «هذا» ثلاث مرات. (٣) كما في حديث ابن عمر الذي رواه أحمد (٥٨٦٦) والبزار (٥٩٩٨)، وصححه ابن خزيمة (٢٠٢٧) وابن حبان (٢٧٤٢) والألباني في «إرواء الغليل» (٣/ ٩). (٤) ك: «بمثل». (٥) ب: «بنفسه»، تحريف.