Zād al-Maʿād - Ibn al-Qayyim - (2/331)

Zād al-MaʿādIbn al-Qayyim

He said (1): The hadith of ‘Ā’ishah supports this, for she said: “They performed one circumambulation for their Hajj after returning from Minā.” This is the circumambulation of visitation, and she mentioned no other circumambulation. Had the one she mentioned been the arrival circumambulation, she would have omitted the circumambulation of visitation—which is a pillar of Hajj without which Hajj is incomplete—and mentioned something that could be dispensed with. In any case, she mentioned only one circumambulation, so how can her statement be used as evidence for two?

Moreover, when she menstruated and, at the Prophet’s command, combined Hajj with ‘umrah, she had not performed the arrival circumambulation = she did not subsequently perform it, nor did the Prophet, may Allah bless him and grant him peace, instruct her to do so. Furthermore, if the obligatory circumambulation did not dispense with the arrival circumambulation, an arrival circumambulation would have been prescribed (2) for someone performing ‘umrah in addition to the circumambulation of ‘umrah. This is because it is his first arrival at the House, so he has greater reason to perform it than someone performing tamattu‘ who returns to the House after having already seen it and circumambulated it. Here his remarks end.

I say: Abū Muhammad’s (3) remarks did not resolve the difficulty, although his objection, as he expressed it, was correct, and he was right to make it. No one has said that, upon returning from ‘Arafah, the Companions performed the arrival circumambulation and traversed the distance between al-Safā and al-Marwah, then performed the circumambulation of visitation afterward, or that the Prophet, may Allah bless him and grant him peace, did so. This certainly did not happen. The difficulty arises, however, because the Mother of the Believers distinguished between those performing tamattu‘ and those combining Hajj and ‘umrah. She reported that those combining Hajj and ‘umrah performed one circumambulation after returning from Minā, whereas those who had entered ihram for ‘umrah performed another circumambulation for their Hajj after returning from Minā. This is certainly other than (4) the circumambulation of visitation, since that circumambulation is common to both those combining Hajj and ‘umrah and those performing tamattu‘,

(1) In al-Mughnī (5/315). The passage continues the preceding text. (2) Manuscripts bā’, sād, jīm, kāf, mīm, and mb read “shuriʿa” (was prescribed). The adopted reading is from manuscript qāf. (3) Manuscript jīm reads “Abī ʿAbd Allāh,” erroneously. (4) Manuscripts kāf, sād, and jīm read “ʿan” (from), erroneously.

قال (١): وحديث عائشة دليلٌ على هذا، فإنَّها قالت: طافوا طوافًا واحدًا بعد أن رجعوا من منًى لحجِّهم، وهذا هو طواف الزِّيارة، ولم تذكر طوافًا آخر. ولو كان هذا الذي ذكرتْه طواف القدوم لكانت قد أخلَّت بذكر طواف الزِّيارة، الذي هو ركن الحجِّ لا يتمُّ إلا به، وذكرتْ ما يُستغنى عنه. وعلى كلِّ حالٍ فما ذكرتْ إلا طوافًا واحدًا، فمن أين يُستدلُّ به على طوافين؟ وأيضًا، فإنَّها لمَّا حاضت فقرنت الحجَّ إلى العمرة بأمر النبيِّ ﷺ، ولم تكن طافت للقدوم= لم تطف للقدوم، ولا أمرها به النبيُّ ﷺ. ولأنَّ طواف القدوم لو لم يسقط بالطَّواف الواجب لشُرِع (٢) في حقِّ المعتمر طواف القدوم مع طواف العمرة؛ لأنَّه أوَّل قدومه إلى البيت، فهو به أولى من المتمتِّع الذي يعود إلى البيت بعد رؤيته وطوافه به. انتهى كلامه. قلت: لم يرفع كلام أبي محمد (٣) الإشكالَ، وإن كان الذي أنكره هو الحقُّ، كما أنكره، والصَّواب في إنكاره، فإنَّ أحدًا لم يقل: إنَّ الصَّحابة لمَّا رجعوا من عرفة طافوا للقدوم وسَعَوا، ثمَّ طافوا للإفاضة بعده، ولا النبيُّ ﷺ. هذا لم يقع قطعًا، ولكن منشأ الإشكال أنَّ أمَّ المؤمنين فرَّقت بين المتمتِّع والقارن، فأخبرت أنَّ القارنين طافوا بعد أن رجعوا من منًى طوافًا واحدًا، وأنَّ الذين أهلُّوا بالعمرة طافوا طوافًا آخر بعد أن رجعوا من منًى لحجِّهم، وهذا غير (٤) طواف الزِّيارة قطعًا، فإنَّه يشترك فيه القارن والمتمتِّع،

(١) في «المغني» (٥/ ٣١٥). والكلام متصل. (٢) ب، ص، ج، ك، م، مب: «شرع». والمثبت من ق. (٣) ج: «أبي عبد الله»، خطأ. (٤) ك، ص، ج: «عن»، خطأ.