Zād al-Maʿād - Ibn al-Qayyim - (2/160)

Zād al-MaʿādIbn al-Qayyim

have the people left ihrām, while you have not left ihrām for your Hajj as they have for ‘umrah?” Nor did anyone say that he heard him declare: “Here I am, answering Your call for ‘umrah alone,” or for Hajj alone, at all. Nor did anyone say that he performed four ‘umrahs, the fourth after his Hajj. Yet four Companions testified that they (1) heard him state that he was combining Hajj and ‘umrah. There is no way to dismiss this except by saying that they did not hear him.

It is certainly far more plausible that someone reporting his own understanding and impression of the Prophet’s actions should have misunderstood or erred than that someone who says, “I heard him say such and such,” should be accused of lying and told that he did not hear it. The latter account can only be challenged by an accusation of lying, unlike the account of someone who mistakenly reports what he understood from the Prophet’s actions: such a person is not accused of lying. Allah has assuredly kept ‘Alī, Anas, al-Barā’ and Hafsah far above saying, “We heard him say such and such,” without having heard him. His Lord—blessed and exalted is He—has likewise kept him far above receiving a command from Him to do such and such and then failing to carry it out. This is utterly impossible and utterly false. How much more so when those who described him as performing Hajj alone neither differed from these Companions in their intended meaning nor contradicted them? They meant only that he performed a single set of rites, confining himself to the rites of one performing Hajj alone, for his rites included nothing beyond the rites (2) of such a pilgrim.

Anyone who narrated from them in terms suggesting otherwise merely expressed his own understanding. Thus, when Bakr ibn ‘Abd Allāh heard Ibn ‘Umar say that he performed Hajj alone, he said: “He pronounced the talbiyah for Hajj alone,” conveying what he understood those words to mean. But Ibn ‘Umar’s son Sālim and his freedman Nāfi‘ reported from him that he combined ‘umrah and Hajj, beginning by entering ihrām

(1) Jīm reads annahu (“that he”). (2) Qāf reads haml.

بال النَّاس حلُّوا، ولم تحلَّ من حجك، كما حلُّوا هم بعمرةٍ، ولا قال أحدٌ: إنه سمعه يقول: لبَّيك بعمرةٍ مفردةٍ البتَّة، ولا بحجٍّ مفردٍ، ولا قال أحدٌ: إنَّه اعتمر أربع عُمَرٍ الرَّابعة بعد حجَّته، وقد شهد عليه أربعةٌ من الصَّحابة أنَّهم (١) سمعوه يخبر عن نفسه بأنَّه قارنٌ، ولا سبيلَ إلى دفع ذلك إلا بأن يقال: لم يسمعوه. ومعلومٌ قطعًا أنَّ تطرُّقَ الوهم والغلط إلى من أخبر عمَّا فهِمَه هو من فعْلِه وظنَّه كذلك أولى من تطرُّقِ التَّكذيب إلى من قال: سمعته يقول كذا وكذا وإنَّه لم يسمعه، فإنَّ هذا لا يتطرَّق إليه إلا التَّكذيب، بخلاف خبر من أخبر عمَّا ظنَّه من فعْلِه وكان واهمًا، فإنَّه لا يُنسب إلى الكذب. ولقد نزَّه الله عليًّا وأنسًا والبراء وحفصة عن أن يقولوا: سمعناه يقول كذا، ولم يسمعوه، ونزَّهه ربُّه ﵎ أن يرسل إليه: أن افعَلْ كذا وكذا، ولم يفعله، هذا من أمحل المحال وأبطل الباطل، فكيف والَّذين ذكروا الإفراد عنه لم يخالفوا هؤلاء في مقصودهم ولا ناقضوهم، وإنَّما أرادوا إفرادَ الأعمال واقتصارَه على عمل المفرِد، فإنَّه ليس في عمله زيادةٌ على عمل (٢) المفرد. ومَن روى عنهم ما يوهم خلاف هذا فإنَّه عبَّر بحسب ما فهمه، كما سمع بكرُ بن عبد الله ابنَ عمر يقول: أفرد الحجَّ، فقال: «لبَّى بالحجِّ وحده»، فحمله على المعنى. وقال سالمٌ ابنه عنه ونافعٌ مولاه: إنَّه تمتَّع، فبدأ فأهلَّ

(١) ج: «أنه». (٢) ق: «حمل».