Zād al-Maʿād - Ibn al-Qayyim - (2/168)

Among them is that he ﷺ instructed them to convert their Hajj into ‘umrah followed by Hajj (1), and it is inconceivable that he would direct them from a superior practice to an inferior one.

Another is that he expressed regret at not having done so, saying, “Had I known beforehand what I now know, I would not have brought the sacrificial animals and would have made it ‘umrah followed by Hajj.”

Another is that he instructed everyone who had not brought sacrificial animals to do this.

Another is that the form of pilgrimage ultimately practised by him and his Companions was to combine Hajj and ‘umrah for those who brought sacrificial animals, and to perform ‘umrah followed by Hajj for those who did not.

There are many other reasons besides these. A pilgrim who performs ‘umrah followed by Hajj and brings sacrificial animals does better than one who purchases them in Mecca. Indeed, according to one of the two opinions, a sacrificial offering must have been in both the area outside the Sanctuary and the Sanctuary itself. Once this is established, combining Hajj and ‘umrah while bringing sacrificial animals is superior to performing ‘umrah followed by Hajj, whether or not one brings sacrificial animals. This is because the pilgrim combining the two rites brings the animals from the time he enters ihrām, whereas the pilgrim performing ‘umrah followed by Hajj brings them only from the nearest point outside the Sanctuary. How, then, can someone performing Hajj alone (2), without bringing sacrificial animals, be considered superior to someone performing ‘umrah followed by Hajj who brings them from the nearest point outside the Sanctuary? How much more untenable is it to consider him superior to someone combining Hajj and ‘umrah who brings them (3) from the appointed boundary for entering ihrām? This, praise be to Allah, is clear.

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As for those who say that he performed ‘umrah followed by Hajj, leaving ihrām between the two and then entering ihrām for Hajj on the Day of Tarwiyah, despite having brought sacrificial animals—their basis is what (4) was mentioned earlier in the hadith of Mu‘āwiyah, namely that he shortened the hair of

(1) Kāf reads: “al-batta” (“definitively”). (2) The manuscripts read “mufridan” (“a pilgrim performing Hajj alone”) in the accusative; the correct case is the nominative. (3) “min adnā al-hill … sāqahu” (“from the nearest point outside the Sanctuary … who brought them”) is omitted in Bā’. (4) Kāf, Sād, and Jīm read: “kamā” (“as”).

منها: أنَّه ﷺ أمرهم بفسخ الحجِّ إليه (١)، ومحالٌ أن ينقلهم من الفاضل إلى المفضول الذي هو دونه. ومنها: أنَّه تأسَّف على كونه لم يفعله بقوله: «لو استقبلتُ من أمري ما استدبرتُ لما سقتُ الهدي ولجعلتُها متعةً». ومنها: أنَّه أمر به كلَّ من لم يَسُقِ الهدي. ومنها: أنَّ الحجَّ الذي استقرَّ عليه فعله وفعل أصحابه: القرانُ لمن ساق، والتَّمتُّع لمن لم يسق. ولوجوهٍ كثيرةٍ غير هذه، والمتمتِّع إذا ساق الهدي فهو أفضل من متمتِّعٍ اشتراه من مكَّة، بل في أحد القولين: لا هدْيَ إلا ما جمع فيه بين الحلِّ والحرم. وإذا ثبت هذا فالقارن السَّائق أفضل من متمتِّعٍ لم يسقْ ومن متمتِّعٍ ساق، لأنَّه قد ساق الهدي من حين أحرم، والمتمتِّع إنَّما يسوق الهدي من أدنى الحلِّ، فكيف يُجعل مفردٌ (٢) لم يسق هديًا أفضلَ من متمتِّعٍ ساقه من أدنى الحلِّ؟ فكيف إذا جُعِل أفضلَ من قارنٍ ساقه (٣) من الميقات؟ وهذا بحمد الله واضحٌ. فصل وأمَّا من قال: إنَّه حجَّ متمتِّعًا تمتُّعًا حلَّ فيه من إحرامه، ثمَّ أحرم يوم التَّروية بالحجِّ مع سوق الهدي= فعذره ما (٤) تقدَّم من حديث معاوية أنَّه قصَّر عن

(١) ك: «البتة». (٢) في النسخ: «مفردًا» بالنصب. والوجه الرفع. (٣) «من أدنى الحل ... ساقه» ساقطة من ب. (٤) ك، ص، ج: «كما».