Minhaj as-Sunnah - Ibn Taimiya - (4/184)

Minhaj as-SunnahIbn Taimiya

the jurists. Hadith jurists, such as Ahmad ibn Hanbal and others, advocate converting Hajj into ‘umrah [as a recommended act] (1). Some of them, such as the Zāhirīs, deem it obligatory; this was also the position of Ibn ‘Abbās—may Allah be pleased with them both. The position of the Shi‘a, Abū Hanīfa, Mālik, and al-Shāfi‘ī is that such a conversion is impermissible. The Companions disagreed over this matter: many of them advocated it, while Abū Dharr and a group of others were reported to have prohibited it. If converting Hajj into ‘umrah is correct, then it is one of the positions of Ahl al-Sunnah; and if it is wrong (2), that too is one of the positions held by Ahl al-Sunnah. Thus, the truth does not lie outside their positions (3).

If they impugn ‘Umar because he (4) prohibited it, Abū Dharr prohibited it even more emphatically than ‘Umar did. He maintained that tamattu‘ was exclusive to the Companions of the Messenger of Allah—may Allah bless him and grant him peace. Yet they profess loyalty to Abū Dharr and hold him in high esteem. If error on this issue warrants impugning someone, they should impugn Abū Dharr; otherwise, how can they impugn ‘Umar but not him, when ‘Umar was superior to him and possessed greater understanding and knowledge?! (5)

A second response is that ‘Umar—may Allah be pleased with him—did not prohibit Hajj tamattu‘. Rather, it is reliably reported from him that when al-Dabbī (6) ibn Ma‘bad said to him, “I have entered the state of ihrām for both Hajj and ‘umrah,” ‘Umar replied, “You have been guided to the Sunnah of your Prophet—may Allah bless him and grant him peace.” This was narrated by al-Nasā’ī and others (7).

(1) “As a recommended act” is omitted from N, M, and W. (2) W reads: “prohibited.” (3) See Ibn Qudāmah, *al-Mughnī*, 3/399–401. (4) *Li-kawnihi* (“because he”): thus in A and B. All other manuscripts read *bi-kawnihi*. (5) A and B read: “and had greater understanding and knowledge than he did.” (6) N, M, and W read: “and al-Dabbī.” (7) The hadith of al-Dabbī ibn Ma‘bad is found in *Sunan al-Nasā’ī*, 5/113–114 (Book of Hajj Rituals, Chapter on *qirān* [combining Hajj and ‘umrah]); *Sunan Ibn Mājah*, 2/989 (Book of Hajj Rituals, Chapter on Combining Hajj and ‘umrah); and *al-Musnad* (al-Ma‘ārif ed.), 1/189–190. Shaykh Ahmad Shākir identified the Successor as al-Dabbī ibn Ma‘bad and graded the hadith authentic. It is repeated under nos. 169, 227, and 254.

الْفُقَهَاءِ. فُقَهَاءُ الْحَدِيثِ، كَأَحْمَدَ بْنِ حَنْبَلٍ وَغَيْرِهِ، يَأْمُرُونَ بِفَسْخِ الْحَجِّ إِلَى الْعُمْرَةِ [اسْتِحْبَابًا] (١) وَمِنْهُمْ مَنْ يُوجِبُهُ كَأَهْلِ الظَّاهِرِ، وَهُوَ قَوْلُ ابْنِ عَبَّاسٍ - رَضِيَ اللَّهُ عَنْهُمَا -. وَمَذْهَبُ الشِّيعَةِ وَأَبُو حَنِيفَةَ وَمَالِكٌ وَالشَّافِعِيُّ لَا يُجَوِّزُونَ الْفَسْخَ. وَالصَّحَابَةُ كَانُوا مُتَنَازِعِينَ فِي هَذَا، فَكَثِيرٌ مِنْهُمْ كَانَ يَأْمُرُ بِهِ، وَنُقِلَ عَنْ أَبِي ذَرٍّ وَطَائِفَةٍ أَنَّهُمْ مَنَعُوا مِنْهُ، فَإِنْ كَانَ الْفَسْخُ صَوَابًا فَهُوَ مِنْ أَقْوَالِ أَهْلِ السُّنَّةِ، وَإِنْ كَانَ خَطَأً (٢) فَهُوَ مِنْ أَقْوَالِ أَهْلِ السُّنَّةِ، فَلَا يَخْرُجُ الْحَقُّ عَنْهُمْ (٣) . وَإِنْ قَدَحُوا فِي عُمَرَ لِكَوْنِهِ (٤) نَهَى عَنْهَا، فَأَبُو ذَرٍّ كَانَ أَعْظَمَ نَهْيًا عَنْهَا مِنْ عُمَرَ، وَكَانَ يَقُولُ: إِنَّ الْمُتْعَةَ كَانَتْ خَاصَّةً بِأَصْحَابِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، وَهُمْ يَتَوَلَّوْنَ أَبَا ذَرٍّ وَيُعَظِّمُونَهُ، فَإِنْ كَانَ الْخَطَأُ فِي هَذِهِ الْمَسْأَلَةِ يُوجِبُ الْقَدْحَ؛ فَيَنْبَغِي أَنْ يَقْدَحُوا فِي أَبِي ذَرٍّ، وَإِلَّا فَكَيْفَ يُقْدَحُ فِي عُمَرَ دُونَهُ، وَعُمَرُ أَفْضَلُ وَأَفْقَهُ وَأَعْلَمُ مِنْهُ؟ ! (٥) وَيُقَالُ: ثَانِيًا: إِنَّ عُمَرَ - رَضِيَ اللَّهُ عَنْهُ - لَمْ يُحَرِّمْ مُتْعَةَ الْحَجِّ، بَلْ ثَبَتَ عَنْهُ أَنَّ الضَّبِّيَّ (٦) بْنَ مَعْبَدٍ لَمَّا قَالَ لَهُ: إِنِّي أَحْرَمْتُ بِالْحَجِّ وَالْعُمْرَةِ جَمِيعًا، فَقَالَ لَهُ عُمَرُ: هُدِيتَ لِسُنَّةِ نَبِيِّكَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -، رَوَاهُ النَّسَائِيُّ وَغَيْرُهُ (٧) .

(١) اسْتِحْبَابًا: سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) . (٢) وَ: مَحْظُورًا. (٣) انْظُرِ: الْمُغْنِيَ لِابْنِ قُدَامَةَ ٣/٣٩٩ - ٤٠١ (٤) لِكَوْنِهِ: كَذَا فِي (أ) ، (ب) . وَفِي سَائِرِ النُّسَخِ: بِكَوْنِهِ. (٥) أ، ب: وَأَفْقَهُ مِنْهُ وَأَعْلَمُ. (٦) ن، م، و: وَالضَّبِّيِّ. (٧) الْحَدِيثُ عَنِ الضَّبِّيِّ بْنِ مَعْبَدٍ فِي سُنَنِ النَّسَائِيِّ ٥/١١٣ - ١١٤ (كِتَابُ الْمَنَاسِكِ، بَابُ الْقُرْآنِ) ؛ سُنَنِ ابْنِ مَاجَهْ ٢/٩٨٩ (كِتَابُ الْمَنَاسِكِ، بَابُ مَنْ قَرَنَ الْحَجَّ وَالْعُمْرَةَ) ؛ الْمُسْنَدِ (ط. الْمَعَارِفِ) ١/١٨٩ - ١٩٠ (وَسَمَّى الشَّيْخُ أَحْمَد شَاكِر التَّابِعِيَّ: الضَّبِيَّ بْنَ مَعْبَدٍ. وَصَحَّحَ الْحَدِيثَ) وَهُوَ مُكَرَّرٌ: الْأَرْقَامَ: ١٦٩، ٢٢٧، ٢٥٤.