Zād al-Maʿād - Ibn al-Qayyim - (2/154)

Zād al-MaʿādIbn al-Qayyim

a misunderstanding arising from the fact that he left Mecca in Shawwāl to meet the enemy, dealt with them, distributed the spoils taken from them, and entered Mecca at night to perform ‘umrah from al-Ji‘rānah, leaving again at night. Thus, many people were unaware of this ‘umrah of his. This is also what Muharrish al-Ka‘bī reported (1).

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As for anyone who supposes that he performed ‘umrah from al-Tan‘īm after Hajj, I know of no excuse for him. This contradicts the widely established facts about his Hajj; no one ever transmitted such a report, nor did any imam hold this view. Perhaps someone who supposed this had heard that he performed Hajj on its own and believed that every pilgrim from other regions who performs Hajj on its own must afterwards go out to al-Tan‘īm. He then interpreted the Hajj of the Messenger of Allah, may Allah bless him and grant him peace, accordingly. This is an outright mistake.

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As for anyone who says that he did not perform ‘umrah at all during his Hajj, his excuse is that, having heard that he performed Hajj on its own and knowing with certainty that he did not perform ‘umrah afterwards, he concluded that he performed no ‘umrah during that Hajj, considering his earlier ‘umrah sufficient. Yet the widely transmitted authentic hadiths refute this claim, as already shown through more than twenty routes of transmission.

He said: “This is an ‘umrah that we have enjoyed” (2). Hafsah asked him: “Why have the people come out of ihram while you have not come out of ihram from your ‘umrah?” Surāqah ibn Mālik said: “The Messenger of Allah, may Allah bless him and grant him peace, combined ‘umrah and Hajj.” Ibn ‘Umar, ‘Ā’ishah, ‘Imrān ibn Husayn, and Ibn ‘Abbās said the same. Anas, Ibn ‘Abbās (3), and ‘Ā’ishah explicitly stated that he

(1) Reported by Ahmad (15513) and al-Tirmidhī (935), who said: “This is a hasan gharīb hadith. We know of no other hadith narrated by Muharrish al-Ka‘bī from the Prophet, may Allah bless him and grant him peace.” (2) Reported by Muslim (1241) from Ibn ‘Abbās, may Allah be pleased with them both. (3) The phrase “Anas and Ibn ‘Abbās explicitly stated” is omitted from manuscript Sād.

الاشتباه أنَّه خرج من مكَّة في شوَّالٍ للقاء العدوِّ، وفرغ من عدوِّه، وقسَمَ غنائمهم، ودخل مكَّة ليلًا معتمرًا من الجعرانة، وخرج منها ليلًا، فخفيتْ عمرتُه هذه على كثيرٍ من النَّاس، وكذلك قال مُحرِّش الكعبي (١). فصل وأمَّا من ظنَّ أنَّه اعتمر من التَّنعيم بعد الحجِّ، فلا أعلم له عذرًا، فإنَّ هذا خلاف المعلوم المستفيض من حجَّته، ولم ينقله أحدٌ قطُّ، ولا قاله إمامٌ، ولعلَّ ظانَّ هذا سمع أنَّه أفرد الحجَّ، ورأى أنَّ كلَّ من أفرد الحجَّ من أهل الآفاق فلا بدَّ له أن يخرج بعده إلى التَّنعيم، نزَّل حجَّة رسول الله ﷺ على ذلك، وهذا عين الغلط. فصل وأمَّا من قال: إنَّه لم يعتمر في حجَّته أصلًا، فعذره أنَّه لمَّا سمع أنَّه أفرد الحجَّ، وعلم يقينًا أنَّه لم يعتمر بعد حجَّته= قال: إنَّه لم يعتمر في تلك الحجَّة اكتفاءً منه بالعمرة المتقدِّمة. والأحاديث المستفيضة الصَّحيحة تردُّ قوله، كما تقدَّم من أكثر من عشرين وجهًا. وقد قال: «هذه عمرةٌ استمتعنا بها» (٢)، وقالت له حفصة: ما شأن النَّاس حلُّوا ولم تحلَّ أنت من عمرتك؟ وقال سُراقة بن مالك: تمتَّع رسول الله ﷺ. وكذلك قال ابن عمر وعائشة وعمران بن حُصينٍ وابن عبَّاسٍ، وصرَّح أنس وابن عبَّاسٍ (٣) وعائشة أنَّه

(١) أخرجه أحمد (١٥٥١٣) والترمذي (٩٣٥)، وقال: هذا حديث حسن غريب، ولا نعرف لمحرش الكعبي عن النبي ﷺ غير هذا الحديث. (٢) أخرجه مسلم (١٢٤١) من حديث ابن عباس ﵄. (٣) «وصرح أنس وابن عباس» ساقطة من ص.