Zād al-Maʿād - Ibn al-Qayyim - (2/151)

The second consists of those who say that he performed Hajj as tamattu‘ (combining ‘umrah and Hajj), leaving ihram after ‘umrah and then entering ihram for Hajj, as stated by Judge Abū Ya‘lā (1) and others.

The third consists of those who say that he performed Hajj as tamattu‘ without leaving ihram, because he had brought sacrificial animals with him, but that he did not combine the two rites as qirān, as stated by Abū Muhammad (2) and others.

The fourth consists of those who say that he performed Hajj as qirān (combining Hajj and ‘umrah in a single ihram), performing the circumambulation of the Ka‘bah twice and the ritual walk between Safā and Marwah twice.

The fifth consists of those who say that he performed Hajj alone, then performed ‘umrah from al-Tan‘īm afterward.

Section

Five groups have also erred concerning his ihram:

The first consists of those who say that he recited the talbiyah (pilgrimage invocation) for ‘umrah alone and continued on that basis.

The second consists of those who say that he recited the talbiyah for Hajj alone and continued on that basis.

The third consists of those who say that he recited the talbiyah for Hajj (3) alone, then added ‘umrah to it, claiming that this was exclusive to him.

The fourth consists of those who say that he recited the talbiyah for ‘umrah alone, then subsequently added Hajj to it.

The fifth consists of those who say that he entered ihram without specifying a particular rite, then specified it after

(1) Al-Ta‘līqa (1/217) states that he undertook ‘umrah first, then entered ihram (ritual consecration) for Hajj. It adds: “This is the apparent meaning of Ibn ‘Umar’s hadith: ‘The Messenger of Allah (peace and blessings be upon him) began by entering ihram for ‘umrah, then entered ihram for Hajj.’” (2) After “Abū Muhammad,” the printed edition adds: “ibn Qudāma, author of al-Mughnī.” These words are absent from the manuscripts. See al-Mughnī (5/85 ff.). (3) “Wahdahu … bi-l-hajj” (“alone … for Hajj”) is omitted from manuscript Sād owing to a scribal eye-skip.

الثَّانية: من قال: حجَّ متمتِّعًا تمتُّعًا حلَّ فيه، ثمَّ أحرم بعده بالحجِّ، كما قاله القاضي أبو يعلى (١) وغيره. الثَّالثة: من قال: حجَّ متمتِّعًا تمتُّعًا لم يحلَّ فيه لأجل سَوْق الهدي ولم يكن قارنًا، كما قاله أبو محمد (٢) وغيره. الرَّابعة: من قال: حجَّ قارنًا قرانًا طاف له طوافين، وسعى له سعيين. الخامسة: من قال: حجَّ حجًّا مفردًا، اعتمر بعده من التَّنعيم. فصل وغلِطَ في إحرامه خمس طوائف: إحداها: من قال: لبَّى بالعمرة وحدها، واستمرَّ عليها. الثَّانية: من قال: لبَّى بالحجِّ وحده، واستمرَّ عليه. الثَّالثة: من قال: لبَّى بالحجِّ (٣) مفردًا، ثمَّ أدخل عليه العمرة، وزعم أنَّ ذلك خاصٌّ به. الرَّابعة: من قال: لبَّى بالعمرة وحدها، ثمَّ أدخل عليها الحجَّ في ثاني الحال. الخامسة: من قال: أحرم إحرامًا مطلقًا لم يعيِّن فيه نسكًا، ثمَّ عيَّنه بعد

(١) في «التعليقة» (١/ ٢١٧) أن العمرة سبقت منه ثم أحرم بالحج، وقال: هذا ظاهر حديث ابن عمر: بدأ رسول الله ﷺ فأهلَّ بالعمرة ثم أهلَّ بالحج. (٢) بعدها في المطبوع: «بن قدامة صاحب المغني». وليست في النسخ. وانظر: «المغني» (٥/ ٨٥ وما بعدها). (٣) «وحده ... بالحج» ساقطة من ص بسبب انتقال النظر.