Zād al-Maʿād - Ibn al-Qayyim - (2/334)

Zād al-MaʿādIbn al-Qayyim

But these two arguments are weak, for he was in fact combining Hajj and ‘umrah (1) when he circumambulated for ‘umrah. His circumambulation for ‘umrah therefore sufficed in place of the arrival circumambulation, just as someone who enters a mosque, finds the congregational prayer underway, and joins it thereby fulfils the purpose of the prayer of greeting the mosque and has no need to offer it separately.

Moreover, when the Companions entered ihram for Hajj with the Prophet, may Allah bless him and grant him peace, they did not circumambulate immediately afterward, although most of them were performing tamattu‘. Al-Hasan (2) narrated from Abū Hanīfah that if (3) a pilgrim enters ihram on the day of al-Tarwiyah before noon, he performs the arrival circumambulation and the walking between al-Safā and al-Marwah; but if he enters ihram after noon, he does not circumambulate. He distinguished between the two times on the grounds that after noon the pilgrim leaves immediately for Minā and should not occupy himself with anything that delays his departure, whereas before noon he does not leave and so circumambulates. The view of Ibn ‘Abbās and the majority is the correct one, consistent (4) with the practice of the Companions. Success comes from Allah.

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The second group said that he, may Allah bless him and grant him peace, performed the walking between al-Safā and al-Marwah along with this circumambulation. They said: “This is evidence that someone combining Hajj and ‘umrah must perform the walking between al-Safā and al-Marwah twice, just as he must circumambulate twice.” This is an erroneous claim about him, as explained earlier. The correct view is that he performed the walking between al-Safā and al-Marwah only once, on the first occasion, as ‘Ā’ishah and Jābir stated. Not a single report that he performed it twice has been authentically established; rather, all such reports are false, as explained earlier. Refer back to that discussion.

(1) Manuscripts kāf, sād, and jīm read “qādiman” (arriving). The adopted reading follows manuscripts qāf, bā’, and mīm–bā’. (2) Thus in all manuscripts; the printed edition reads “Muhammad ibn al-Hasan.” (3) Manuscript qāf reads “annahu qāla in” (that he said, “If…”). The adopted reading follows the remaining manuscripts. (4) “Al-muwāfiq” (consistent with) is absent from manuscript kāf.

وهاتان الحجَّتان واهيتان، فإنَّه إنَّما كان قارنًا (١) لمَّا طاف للعمرة، فكان طوافه للعمرة مغنيًا عن طواف القدوم، كمن دخل المسجد فرأى الصَّلاة قائمةً، فدخل فيها، قامت مقامَ تحيَّة المسجد وأغنَتْه عنها. وأيضًا فإنَّ الصَّحابة لمَّا أحرموا بالحج مع النبيِّ ﷺ لم يطوفوا عقيبَه، وكان أكثرهم متمتِّعًا. وروى الحسن (٢) عن أبي حنيفة أنَّه إن (٣) أحرم يوم التَّروية قبل الزَّوال طاف وسعى للقدوم، وإن أحرم بعد الزَّوال لم يطفْ، وفرَّق بين الوقتين بأنَّه بعد الزَّوال يخرج من فَوره إلى منًى، فلا يشتغل عن الخروج بغيره، وقبلَ الزَّوال لا يخرج فيطوف. وقول ابن عبَّاسٍ والجمهور هو الصَّحيح الموافق (٤) لعمل الصَّحابة، وباللَّه التَّوفيق. فصل والطَّائفة الثَّانية قالت: إنَّه ﷺ سعى مع هذا الطَّواف، وقالوا: هذا حجَّةٌ في أنَّ القارن يحتاج إلى سعيين كما يحتاج إلى طوافين. وهذا غلطٌ عليه كما تقدَّم، والصَّواب أنَّه لم يسْعَ إلا سعيَه الأوَّل كما قالته عائشة وجابر، ولم يصحَّ عنه في السَّعيين حرفٌ واحدٌ، بل كلُّها باطلةٌ كما تقدَّم، فعليك بمراجعته.

(١) ك، ص، ج: «قادمًا». والمثبت من ق، ب، مب. (٢) كذا في جميع النسخ، وفي المطبوع: «محمد بن الحسن». (٣) ق: «أنه قال إن». والمثبت من بقية النسخ. (٤) «الموافق» ليست في ك.