Zād al-Maʿād - Ibn al-Qayyim - (2/114)

Zād al-MaʿādIbn al-Qayyim

There is no disagreement that his ‘umrahs numbered no more than four. Had he performed ‘umrah in Rajab, there would have been five; had he also performed ‘umrah in Ramadan, there would have been six—unless one were to say that some took place in Rajab, some in Ramadan, and some in Dhū al-Qa‘dah. But that did not happen. Rather, his ‘umrahs took place in Dhū al-Qa‘dah, as Anas, Ibn ‘Abbās, and ‘Ā’ishah stated. Abū Dāwūd narrated in his Sunan (1) from ‘Ā’ishah that the Prophet, may Allah bless him and grant him peace, performed ‘umrah in Shawwāl. If this report has been accurately preserved, it may refer to the ‘umrah from al-Ji‘rānah, for which he set out in Shawwāl, although he only entered ihram for it in Dhū al-Qa‘dah.

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Not a single one of his ‘umrahs involved setting out from Mecca, as is done (2) by many (3) people today. Rather, all his ‘umrahs involved entering Mecca from elsewhere. He remained in Mecca for thirteen years after revelation began, yet there is no report whatsoever that he performed ‘umrah by setting out from Mecca during that period. Thus, the ‘umrah he performed and prescribed was that of someone entering Mecca, not that of someone already there who goes outside the sacred precinct to perform ‘umrah. No one ever did this during his lifetime except ‘Ā’ishah alone, out of all those accompanying him. She had entered ihram for ‘umrah and then begun menstruating. At his instruction, she added Hajj to her ‘umrah, thereby becoming a pilgrim combining the two. He told her that her circumambulation of the House and her walking between

(1) Narrated by Abū Dāwūd, no. (1991), and through him by al-Bayhaqī in Dalā’il al-Nubuwwah (Signs of Prophethood) (5/455). The report was criticized because Mālik (972) transmitted it as mursal (with a gap in its chain), the version preferred by Ibn ‘Abd al-Barr in al-Tamhīd (22/289). The author will discuss it later. (2) b: “fa‘ala (did).” (3) “Kathīr min (many)” is absent from j.

ولا خلافَ أنَّ عُمَره لم تزد على أربعٍ، فلو كان قد اعتمر في رجبٍ لكانت خمسًا، ولو كان قد اعتمر في رمضان لكانت ستًّا، إلا أن يقال: بعضهنَّ في رجبٍ، وبعضهنَّ في رمضان، وبعضهنَّ في ذي القعدة، وهذا لم يقع، وإنَّما الواقع اعتماره في ذي القعدة، كما قال أنس وابن عبَّاسٍ وعائشة. وقد روى أبو داود في «سننه» (١) عن عائشة: أنَّ النَّبيَّ ﷺ اعتمر في شوَّالٍ. وهذا إن كان محفوظًا فلعلَّه في عمرة الجِعرانة حين خرج في شوَّالٍ، ولكن إنَّما أحرم بها في ذي القعدة. فصل ولم يكن في عُمَره عمرةٌ واحدةٌ خارجًا من مكَّة كما يفعله (٢) كثيرٌ من (٣) النَّاس اليوم، وإنَّما كانت عُمَره كلُّها داخلًا إلى مكَّة، وقد أقام بعد الوحي بمكَّة ثلاث عشرة سنةً لم يُنقَل عنه أنَّه اعتمر خارجًا من مكَّة في تلك المدَّة أصلًا. فالعمرة الَّتي فعلَها وشَرعَها هي عمرة الدَّاخل إلى مكَّة، لا عمرة من كان بها فيخرج إلى الحلِّ ليعتمر، ولم يفعل هذا على عهده أحدٌ قطُّ إلا عائشة وحدها من بين سائر من معه؛ لأنَّها كانت قد أهلَّت بالعمرة فحاضت، فأمرها، فأدخلت الحجَّ على العمرة وصارت قارنةً، وأخبرها أنَّ طوافها بالبيت وبين

(١) برقم (١٩٩١)، ومن طريقه البيهقي في «دلائل النبوة» (٥/ ٤٥٥). وقد أعِلَّ بأن رواه مالك (٩٧٢) مرسلًا، وهو الذي رجحه ابن عبد البر في «التمهيد» (٢٢/ ٢٨٩). وسيأتي الكلام عليه عند المؤلف. (٢) ب: «فعل». (٣) «كثير من» ليست في ج.