Silsilat al-Ahadith al-Sahihah - Nasir al-Din al-Albani - (6/261)

Silsilat al-Ahadith al-SahihahNasir al-Din al-Albani

In sum, there is nothing to disprove Ibn al-Qayyim’s preceding statement that none of those who were with the Prophet, peace and blessings be upon him, performed an umrah after the Hajj except ʿĀʾishah. Hence, when al-Ḥāfiẓ cited his words in abbreviated form in al-Fatḥ, he did not comment on them except by saying (3/478): “Since ʿĀʾishah did it at his command, this indicates that it is prescribed!” Yet anyone who considers the authentic reports we have cited, and the explanation they contain of why he, peace and blessings be upon him, commanded her to do so, will know with certainty that this does not establish a general prescription for all pilgrims. Had it been as al-Ḥāfiẓ imagined, the Companions would have hastened to perform this umrah during his Hajj, peace and blessings be upon him, and afterward. Thus, their not observing it as an act of worship—together with the disapproval of it explicitly stated by those among the early generations mentioned above—is the strongest proof that it is not prescribed, except in the case of one who is afflicted by the same impediment that prevented Lady ʿĀʾishah, may Allah be pleased with her, from completing her umrah. Allah, Most High, is the Granter of success.

It should also be noted that Ibn al-Qayyim’s preceding statement, “All his umrahs were performed while entering Mecca,” is not contradicted by the Prophet’s performance of umrah from al-Jiʿrānah, as some have imagined. For it was his stopping-place on his return from al-Ṭāʾif; he halted there, distributed there the spoils of Ḥunayn, and then performed umrah from there.

2627 — “On the night of my Night Journey, I passed by Moses and saw him standing in prayer in his grave [by the red dune].”

Muslim (7/102), al-Nasāʾī (1/242), Ibn Ḥibbān (49—al-Iḥsān), and Aḥmad (3/120) transmitted it through several routes from Sulaymān al-Taymī, from Anas, who said: The Messenger of Allah, peace and blessings be upon him, said: … and he then narrated it. Thābit al-Bunānī also corroborated him from Anas with the same report; the addition is from his version. It was transmitted by Muslim, al-Nasāʾī, Ibn Ḥibbān (50), and Aḥmad (3/148 and 248).

وجملة القول أنه لا يوجد ما ينفي قول ابن القيم المتقدم أنه لم يعتمر بعد الحج أحد ممن كان مع النبي ﷺ سوى عائشة، ولذلك لما نقل كلامه مختصرا الحافظ في " الفتح " لم يتعقبه إلا بقوله (٣ / ٤٧٨) : " وبعد أن فعلته عائشة بأمره دل على مشروعيته "! ومن تأمل ما سقناه من الروايات الصحيحة، وما فيها من بيان سبب أمره ﷺ إياها بذلك تجلى له يقينا أنه ليس فيه تشريع عام لجميع الحجاج، ولو كان كما توهم الحافظ لبادر الصحابة إلى الإتيان بهذه العمرة في حجته ﷺ وبعدها، فعدم تعبدهم بها، مع كراهة من نص على كراهتها من السلف كما تقدم لأكبر دليل على عدم شرعيتها. اللهم إلا من أصابها ما أصاب السيدة عائشة ﵂ من المانع من إتمام عمرتها. والله تعالى ولي التوفيق. وإن مما ينبغي التنبه له أن قول ابن القيم المتقدم: " إنما كانت عمره كلها داخلا إلى مكة "، لا ينافيه اعتماره ﷺ من (الجعرانة) ، كما توهم البعض لأنها كانت مرجعه من الطائف، فنزلها، ثم قسم غنائم حنين بها، ثم اعتمر منها. ٢٦٢٧ - " مررت ليلة أسري بي على موسى فرأيته قائما يصلي في قبره [عند الكثيب الأحمر] ". أخرجه مسلم (٧ / ١٠٢) والنسائي (١ / ٢٤٢) وابن حبان (٤٩ - الإحسان) وأحمد (٣ / ١٢٠) من طرق عن سليمان التيمي عن أنس قال: قال رسول الله صلى الله عليه وسلم: ... فذكره. وتابعه ثابت البناني عن أنس به، والزيادة له. أخرجه مسلم والنسائي وابن حبان (٥٠) وأحمد (٣ / ١٤٨ و ٢٤٨)