Zād al-Maʿād - Ibn al-Qayyim - (2/159)

Zād al-MaʿādIbn al-Qayyim

and combined Hajj and ‘umrah” (1)? And what of the report of the man who was beneath his she-camel’s belly, closer to him at that moment than anyone else, and among the most truthful of men, who heard him (2) say: “Here I am, answering Your call for Hajj and ‘umrah” (3)? And the report about him from the man who knew him best, ‘Alī ibn Abī Tālib, who relates (4) that he entered ihrām for both together and pronounced the talbiyah for both together (5)? And the report of his wife Hafsah, when she put it to him (6) that he was performing ‘umrah and had not yet left ihrām? He did not deny this; rather, he confirmed what she said and replied that he was also performing Hajj (7). He, may Allah bless him and grant him peace, never lets a false statement he hears pass unchallenged; rather, he rejects it.

What justification does he have (8) in the face of the Prophet’s own account of the revelation that came to him from his Lord, commanding him to enter ihrām for Hajj combined with ‘umrah? And what justification does he have in the face of the report of the Companion who related that he combined the two because he knew he would not perform Hajj again, or the report of the one who related that he performed ‘umrah along with his Hajj?

Those who maintain that he performed Hajj alone have no such evidence whatsoever. None of them reports him as saying: “I performed Hajj alone,” or: “A messenger from my Lord came to me, commanding me to perform Hajj alone.” Nor did anyone say: “Why

(1) Reported by Abū Dāwūd (1797) and al-Nasā’ī (2725) from al-Barā’ ibn ‘Āzib. Its chain of transmission is sound. (2) Yasma‘uhu (“he hears him”) is absent from Kāf. Mīm-Bā’ reads fa-sami‘tuhu (“so I heard him”). (3) This is the reading in the manuscripts. Reported by Ahmad (13349) and Ibn Mājah (2917) from Anas ibn Mālik, and graded sound by Ibn Hibbān (3932). Their wording is: labbayka bi-hajjatin wa-‘umratin (“Here I am, answering Your call for Hajj and ‘umrah”). (4) ‘Anhu (“about him”) is absent from Qāf and Mīm-Bā’. (5) Jamī‘an (“both together”) is absent from Sād, Kāf, and Jīm. The sources for ‘Alī’s hadith have already been cited. (6) Qāf, Bā’, and Mīm-Bā’ read taqrīrihi lahā (“his confirmation of her statement”). The reading adopted here is from the remaining manuscripts. (7) Its sources have already been cited. (8) All the manuscripts have the singular pronoun here. The printed edition reads ‘udhruhum (“their justification”).

وقَرنْتُ» (١)؟ وخبر من هو تحت بطن ناقته، وأقرب إليه حينئذٍ من غيره، وهو من أصدق النَّاس، يسمعه (٢) يقول: «لبَّيك حجًّا وعمرةً» (٣)، وخبر من هو أعلم النَّاس به عنه عليِّ بن أبي طالبٍ، حين يخبر عنه (٤) أنَّه أهلَّ بهما جميعًا، ولبَّى بهما جميعًا (٥)، وخبر زوجته حفصة في تقريرها له (٦) على أنَّه معتمرٌ بعمرةٍ لم يحلَّ منها، فلم ينكر ذلك عليها، بل صدَّقها، وأجابها بأنَّه مع ذلك حاجٌّ (٧)، وهو ﷺ لا يقرُّ على باطلٍ يسمعه أصلًا، بل ينكره. وما عذره (٨) عن خبره عن نفسه بالوحي الذي جاءه من ربِّه، يأمره فيه أن يهلَّ بحجَّةٍ في عمرةٍ؟ وما عذره عن خبر من أخبر عنه من أصحابه أنَّه قرنَ؛ لأنَّه علم أنَّه لا يحجُّ بعدها، وخبر من أخبر عنه أنَّه اعتمر مع حجَّته؟ وليس مع من قال: إنَّه أفرد الحجَّ شيءٌ من ذلك البتَّة، فلم يقل أحدٌ منهم عنه: إنِّي أفردتُ، ولا أتاني آتٍ من ربِّي يأمرني بالإفراد، ولا قال أحدٌ: ما

(١) أخرجه أبو داود (١٧٩٧) والنسائي (٢٧٢٥) من حديث البراء بن عازب، وإسناده صحيح. (٢) «يسمعه» ليست في ك. وفي مب: «فسمعته». (٣) كذا في النسخ، وأخرجه أحمد (١٣٣٤٩) وابن ماجه (٢٩١٧) من حديث أنس بن مالك، وصححه ابن حبان (٣٩٣٢). ولفظهم: «لبيك بحجة وعمرة». (٤) «عنه» ليست في ق، مب. (٥) «جميعا» ليست في ص، ك، ج. وقد تقدم تخريج حديث علي. (٦) ق، ب، مب: «تقريره لها». والمثبت من بقية النسخ. (٧) تقدم تخريجه. (٨) كذا بضمير المفرد في جميع النسخ. وفي المطبوع: «عذرهم».