Minhaj as-Sunnah - Ibn Taimiya - (4/186)

Minhaj as-SunnahIbn Taimiya

your family (1).” By this, ‘Umar and ‘Alī—may Allah be pleased with them both—meant that one should make one journey for Hajj and another for ‘umrah. Otherwise, neither of them entered the state of ihrām from his family home; nor did the Messenger of Allah—may Allah bless him and grant him peace—or any of his caliphs do so.

When a ruler chooses what is more virtuous for his subjects, commanding one thing entails forbidding its opposite. Thus, his forbidding tamattu‘ expressed a preference, not a declaration that it was unlawful. He did not say, “And I declare them both unlawful” (2), as this Rāfidī has reported. Rather, he said, “I forbid them both.” His forbidding Hajj tamattu‘ was therefore based on preferring what was superior, not on declaring it unlawful (3).

It has also been said that he forbade converting Hajj into ‘umrah. Many jurists regard such conversion as unlawful, and it is a matter open to juristic reasoning. Abū Hanīfah, Mālik, and al-Shāfi‘ī prohibit it. Aḥmad and others [among the hadith jurists and others (4) do not regard it as unlawful; rather, they deem it recommended, and some of them even deem it obligatory. Nor do they adopt ‘Umar’s opinion] (5) on this issue, but instead follow the opinion of ‘Alī, ‘Imrān ibn Husayn, Ibn ‘Abbās, Ibn ‘Umar, and other Companions—may Allah be pleased with them.

As for temporary marriage with women [which is disputed] (6), the verse contains no explicit statement declaring it lawful, for He, Exalted is He, said:

(1) A and B read: “to enter *ihrām* for both from his family home.” (2) B reads: “I declare them both unlawful.” (3) The passage between markers (3–3) is omitted from B. (4) “And others” is omitted from B. (5) The passage between square brackets is omitted from N and M. (6) The phrase “which is disputed” is omitted from N, M, and W.

أَهْلِكَ (١) : أَرَادَ عُمَرُ وَعَلِيٌّ - رَضِيَ اللَّهُ عَنْهُمَا - أَنْ تُسَافِرَ لِلْحَجِّ سَفَرًا وَلِلْعُمْرَةِ سَفَرًا، وَإِلَّا فَهُمَا لَمْ يُنْشِئَا الْإِحْرَامَ مِنْ دُوَيْرَةِ الْأَهْلِ، وَلَا فَعَلَ ذَلِكَ رَسُولُ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - وَلَا أَحَدٌ مِنْ خُلَفَائِهِ. وَالْإِمَامُ إِذَا اخْتَارَ لِرَعِيَّتِهِ الْأَمْرَ الْفَاضِلَ، فَالْأَمْرُ بِالشَّيْءِ نَهْيٌ عَنْ ضِدِّهِ، فَكَانَ نَهْيُهُ عَنِ الْمُتْعَةِ عَلَى وَجْهِ الِاخْتِيَارِ لَا عَلَى وَجْهِ التَّحْرِيمِ، وَهُوَ لَمْ يَقُلْ: وَأَنَا أُحَرِّمُهُمَا (٢) ، كَمَا نَقَلَ هَذَا الرَّافِضِيُّ، بَلْ قَالَ: أَنْهَى عَنْهُمَا، ثُمَّ كَانَ نَهْيُهُ عَنْ مُتْعَةِ الْحَجِّ عَلَى وَجْهِ الِاخْتِيَارِ لِلْأَفْضَلِ لَا عَلَى وَجْهِ التَّحْرِيمِ (٣) ، وَقَدْ قِيلَ: إِنَّهُ نَهَى عَنِ الْفَسْخِ. وَالْفَسْخُ حَرَامٌ عِنْدَ كَثِيرٍ مِنَ الْفُقَهَاءِ، وَهُوَ مِنْ مَسَائِلِ الِاجْتِهَادِ. فَالْفَسْخُ يُحَرِّمُهُ أَبُو حَنِيفَةَ وَمَالِكٌ وَالشَّافِعِيُّ، لَكِنَّ أَحْمَدَ وَغَيْرَهُ [مِنْ فُقَهَاءِ الْحَدِيثِ وَغَيْرِهِمْ (٤) لَا يُحَرِّمُونَ الْفَسْخَ، بَلْ يَسْتَحِبُّونَهُ، بَلْ يُوجِبُهُ بَعْضُهُمْ، وَلَا يَأْخُذُونَ بِقَوْلِ عُمَرَ] (٥) فِي هَذِهِ الْمَسْأَلَةِ، بَلْ بِقَوْلِ عَلِيٍّ وَعِمْرَانَ بْنِ حُصَيْنٍ وَابْنِ عَبَّاسٍ وَابْنِ عُمَرَ وَغَيْرِهِمْ مِنَ الصَّحَابَةِ - رَضِيَ اللَّهُ عَنْهُمْ -. وَأَمَّا مُتْعَةُ النِّسَاءِ [الْمُتَنَازَعُ فِيهَا] (٦) فَلَيْسَ فِي الْآيَةِ نَصٌّ صَرِيحٌ بِحِلِّهَا، فَإِنَّهُ تَعَالَى قَالَ:

(١) أ، ب: أَنْ يُحْرِمَ بِهِمَا مِنْ دُوَيْرَةِ أَهْلِهِ. (٢) ب: أَنَا أُحَرِّمُهُمَا. (٣) (٣ - ٣) سَاقِطَةٌ مِنْ (ب) . (٤) وَغَيْرِهِمْ: سَاقِطَةٌ مِنْ (ب) . (٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) . (٦) عِبَارَةُ " الْمُتَنَازَعُ فِيهَا ": سَاقِطَةٌ مِنْ (ن) ، (م) ، (و) .