Zād al-Maʿād - Ibn al-Qayyim - (2/153)

Anas and Ibn ‘Abbās likewise said that all his ‘umrahs took place in Dhū al-Qa‘dah. This is the correct view (1).

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As for those who say that he performed ‘umrah in Shawwāl, their basis is the report narrated by Mālik in al-Muwatta’ (2), from Hishām ibn ‘Urwah, from his father, that the Messenger of Allah, may Allah bless him and grant him peace, performed only three ‘umrahs: one in Shawwāl and two in Dhū al-Qa‘dah.

However, this report has a disconnected chain and also contains an error, originating either with Hishām or with ‘Urwah; one of them made the same mistake as Ibn ‘Umar. Abū Dāwūd (3) also narrated it from ‘Ā’ishah as a report attributed to the Prophet, but this too is an error: its attribution to the Prophet is not sound. Ibn ‘Abd al-Barr said (4): “Its transmission with a connected chain is not among the reports reliably transmitted from Mālik.”

I say: Evidence that this report cannot validly be attributed to ‘Ā’ishah is that ‘Ā’ishah, Ibn ‘Abbās, and Anas ibn Mālik all said that the Messenger of Allah, may Allah bless him and grant him peace, performed ‘umrah only in Dhū al-Qa‘dah. This is the correct view, for the ‘umrah of al-Hudaybiyah and the compensatory ‘umrah both took place in Dhū al-Qa‘dah; the ‘umrah performed together with Hajj also took place in Dhū al-Qa‘dah; and the ‘umrah from al-Ji‘rānah likewise took place at the beginning of Dhū al-Qa‘dah. What happened was simply

(1) Only manuscript Sād adds after this: “And Allah knows best.” (2) No. (972). (3) No. (1991). (4) In al-Tamhīd (22/289), after mentioning Dāwūd ibn ‘Abd al-Rahmān’s narration from Hishām as a marfū‘ report (attributed to the Prophet), it states: “Yazīd ibn Sinān al-Ruhāwī and Muslim ibn Khālid al-Zanjī also narrated it in this manner from Hishām as a musnad report (with its chain of transmission). These men are not to be compared with Mālik in the reliability of their transmission.”

وكذلك قال أنس وابن عبَّاسٍ: إنَّ عُمَره كلَّها كانت في ذي القعدة، وهذا هو الصَّواب (١). فصل وأمَّا من قال: اعتمر في شوَّالٍ، فعذره ما رواه مالك في «الموطَّأ» (٢) عن هشام بن عروة عن أبيه أنَّ رسول الله ﷺ لم يعتمر إلا ثلاثًا، إحداهنَّ في شوَّالٍ واثنتين في ذي القعدة. ولكنَّ هذا الحديث مرسلٌ، وهو غلطٌ أيضًا، إمَّا من هشام وإمَّا من عروة، أصابه فيه ما أصاب ابنَ عمر. وقد رواه أبو داود (٣) مرفوعًا عن عائشة، وهو غلطٌ أيضًا لا يصحُّ رفعه. قال ابن عبد البرِّ (٤): وليس روايته مسندًا ممَّا يذكر عن مالك في صحَّة النَّقل. قلت: ويدلُّ على بطلانه عن عائشة أنَّ عائشة وابن عبَّاسٍ وأنس بن مالكٍ قالوا: لم يعتمر رسول الله ﷺ إلا في ذي القعدة. وهذا هو الصَّواب، فإنَّ عمرة الحديبية والقضيَّة كانتا في ذي القعدة، وعمرة القِران إنَّما كانت في ذي القعدة، وعمرة الجِعرانة أيضًا كانت في أوَّل ذي القعدة، وإنَّما وقع

(١) بعدها في ص فقط: «والله أعلم». (٢) برقم (٩٧٢). (٣) رقم (١٩٩١). (٤) في «التمهيد» (٢٢/ ٢٨٩)، وفيه بعد ذكر رواية داود بن عبد الرحمن عن هشام مرفوعًا: «ورواه هكذا مسندًا عن هشام: يزيد بن سنان الرُّهاوي ومسلم بن خالد الزنجي، وليس هؤلاء ممن يُذكر مع مالك في صحة النقل».