Tarikh (al-Tabari) 1639
The Farewell Pilgrimage
بَسْطِ الْبَيَانِ لِمَا أَحْرَمَ بِهِ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، فِي حَجَّتِهِ هَذِهِ مِنَ الْإِفْرَادِ وَالتَّمَتُّعِ وَالْقِرَانِ وقد اخْتُلِفَ فِي ذَلِكَ عَلَى أَرْبَعَةِ أَقْوَالٍ: الْأَوَّلُ: الْإِفْرَادُ بِالْحَجِّ. رَوَى الْإِمَامَانِ: الشَّافِعِيُّ وَأَحْمَدُ، وَالشَّيْخَانِ وَالنَّسَائِيُّ عَنْ عَائِشَةَ وَأَحْمَدُ، وَمُسْلِمٌ، وَابْنُ مَاجَهْ، وَالْبَيْهَقِيُّ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، وَأَحْمَدُ، وَمُسْلِمٌ، وَالْبَزَّارُ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، وَمُسْلِمٌ، وَالدَّارَقُطْنِيُّ، وَالْبَيْهَقِيُّ، عَنِ ابْنِ عَبَّاسٍ «أَنَّهُ ﷺ أَهَلَّ بِالْحَجِّ مُفْرَدًا». وَقَالَ الدَّارَقُطْنِيُّ: ثَنَا أَبُو عُبَيْدٍ الْقَاسِمُ بْنُ إِسْمَاعِيلَ وَمُحَمَّدُ بْنُ مَخْلَدٍ، قَالَا: ثَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ مُعَاوِيَةَ الْبَزَّازُ، ثَنَا عَبْدُ اللَّهِ بْنُ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ﷺ اسْتَعْمَلَ عَتَّابَ بْنَ أَسِيدٍ عَلَى الْحَجِّ فَأَفْرَدَ، ثُمَّ اسْتَعْمَلَ أَبَا بَكْرٍ سَنَةَ تِسْعٍ فَأَفْرَدَ الْحَجَّ، ثُمَّ حَجَّ النَّبِيُّ ﷺ سَنَةَ عَشْرٍ فَأَفْرَدَ الْحَجَّ، ثُمَّ تُوُفِّيَ رَسُولُ اللَّهِ ﷺ وَاسْتُخْلِفَ أَبُو بَكْرٍ، فَبَعَثَ عُمَرَ فَأَفْرَدَ الْحَجَّ، ثُمَّ حَجَّ أَبُو بَكْرٍ فَأَفْرَدَ الْحَجَّ، وَتُوُفِّيَ أَبُو بَكْرٍ وَاسْتُخْلِفَ عُمَرُ، فَبَعَثَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَأَفْرَدَ الْحَجَّ، ثُمَّ حَجَّ عُمَرُ سِنِيهِ كُلَّهَا فَأَفْرَدَ الْحَجَّ، ثُمَّ تُوُفِّيَ عُمَرُ وَاسْتُخْلِفَ عُثْمَانُ فَأَفْرَدَ الْحَجَّ، ثُمَّ حُصِرَ عُثْمَانُ، فَأَقَامَ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ لِلنَّاسِ فَأَفْرَدَ الْحَجَّ. فِي إِسْنَادِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ الْعُمَرِيُّ، وَهُوَ ضَعِيفٌ، لَكِنْ قَالَ الْحَافِظُ الْبَيْهَقِيُّ: لَهُ شَاهِدٌ بِإِسْنَادٍ صَحِيحٍ. الثَّانِي: الْقُرْآنُ. رَوَى الْإِمَامُ أَحْمَدُ، وَالْبُخَارِيُّ، وَأَبُو دَاوُدَ، وَالنَّسَائِيُّ، وَابْنُ مَاجَهْ وَالْبَيْهَقِيُّ عَنْ عُمَرَ بْنِ الْخَطَّابِ وَأَحْمَدُ عَنْ عُثْمَانَ وَأَحْمَدُ وَالْبُخَارِيُّ، وَابْنُ حِبَّانَ، عَنْ عَلِيٍّ، وَأَحْمَدُ، وَالنَّسَائِيُّ، وَالشَّيْخَانِ، وَالْبَزَّارُ، وَالْبَيْهَقِيُّ، عَنْ أَنَسٍ، وَالتِّرْمِذِيُّ، وَابْنُ مَاجَهْ، وَالْبَزَّارُ، وَالدَّارَقُطْنِيُّ، وَالْبَيْهَقِيُّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، وَالْإِمَامُ أَحْمَدُ، وَابْنُ مَاجَهْ، عَنْ أَبِي طَلْحَةَ: زِيدِ بْنِ سَهْلٍ الْأَنْصَارِيِّ ؓ وَأَحْمَدُ، عَنْ سُرَاقَةَ بْنِ مَالِكٍ، وَالْإِمَامَانِ: مَالِكٌ، وَأَحْمَدُ، وَالتِّرْمِذِيُّ وَصَحَّحَهُ، وَالنَّسَائِيُّ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَالطَّبَرَانِيُّ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى وَالْإِمَامُ أَحْمَدُ، وَأَبُو دَاوُدَ، وَالتِّرْمِذِيُّ، وَابْنُ مَاجَهْ، عَنِ ابْنِ عَبَّاسٍ، وَأَحْمَدُ وَمُسْلِمٌ، وَالنَّسَائِيُّ، وَالدَّارَقُطْنِيُّ، عَنِ الْهِرْمَاسِ بْنِ زِيَادٍ، وَأَبُو يَعْلَى، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَأَحْمَدُ، وَالشَّيْخَانِ، عَنِ ابْنِ عَمْرٍو، وَأَحْمَدُ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، وَالدَّارَقُطْنِيُّ، عَنْ أَبِي قَتَادَةَ، وَالتِّرْمِذِيُّ- وَحَسَّنَهُ- عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، وَأَحْمَدَ، عَنْ حَفْصَةً، وَالشَّيْخَانِ، وَالْبَيْهَقِيُّ، عَنْ عَائِشَةَ ؓ «أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ قَارِنًا». الثَّالِثُ: التَّمَتُّعُ. رَوَى الْإِمَامُ أَحْمَدُ، وَالشَّيْخَانِ، وَأَبُو دَاوُدَ، وَالنَّسَائِيُّ، عَنِ ابْنِ عُمَرَ قَالَ: تَمَتَّعَ رَسُولُ اللَّهِ ﷺ فِي حَجَّةِ الْوَدَاعِ بِالْعُمْرَةِ، إِلَى الْحَجِّ، وَأَهْدَى، فَسَاقَ الْهَدْيَ مِنْ ذِي الْحُلَيْفَةِ، وَبَدَأَ رَسُولُ اللَّهِ ﷺ فَأَهَلَّ بِالْعُمْرَةِ، ثُمَّ أَهَلَّ بِالْحَجِّ. الْحَدِيثُ. وَرَوَى الشَّيْخَانِ، عَنْ عَائِشَةَ ؓ عَنْ رَسُولِ اللَّهِ ﷺ فِي تَمَتُّعِهِ بِالْعُمْرَةِ إِلَى الْحَجِّ: وَتَمَتَّعَ النَّاسُ مَعَهُ. وَرَوَى مُسْلِمٌ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ؓ قَالَ: «تَمَتَّعَ رَسُولُ اللَّهِ ﷺ وَتَمَتَّعْنَا مَعَهُ». وَرَوَى مُسْلِمٌ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: «قَالَ رَسُولُ اللَّهِ ﷺ «هَذِهِ عُمْرَةٌ اسْتَمْتَعْنَا بِهَا، فَمَنْ لَمْ يَكُنْ عِنْدَهُ الْهَدْيُ فَلْيُحِلَّ الْحِلَّ كُلَّهُ، فَإِنَّ الْعُمْرَةَ قَدْ دَخَلَتْ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ». وَرَوَى الْبُخَارِيُّ، عَنْ حَفْصَةَ ؓ أَنَّهَا قَالَتْ يَا رَسُولَ اللَّهِ: مَا شَأْنُ النَّاسِ حَلُّوا بِعُمْرَةٍ ؟ وَلَمْ تَحْلُلْ أَنْتَ مَنْ عُمْرَتِكَ ؟ قَالَ: «إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي فَلَا أُحِلُّ حَتَّى أَنْحَرَ». وَرَوَى الْإِمَامُ أَحْمَدُ، وَالتِّرْمِذِيُّ وَحَسَّنَهُ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: «تَمَتَّعَ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَأَوَّلُ مَنْ نَهَى عَنْهُ مُعَاوِيَةُ. وَرَوَى الشَّيْخَانِ، عَنِ ابْنِ عَبَّاسٍ ؓ عَنْ مُعَاوِيَةَ ؓ قَالَ: «قَصَّرْتُ عَنْ رَسُولِ اللَّهِ ﷺ بِمِشْقَصٍ»، زَادَ مُسْلِمٌ، فَقُلْتُ: «لَا أَعْلَمُ هَذِهِ إِلَّا حُجَّةً عَلَيْكَ». وَرَوَى النَّسَائِيُّ، عَنْ عَطَاءٍ، عَنْ مُعَاوِيَةَ قَالَ: «أَخَذْتُ مِنْ أَطْرَافِ شَعْرِ رَسُولِ اللَّهِ ﷺ بِمِشْقَصٍ كَانَ مَعِي، بَعْدَ مَا طَافَ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ، فِي أَيَّامِ الْعَشْرِ». قَالَ قَيْسُ بْنُ سَعْدٍ الرَّاوِي، عَنْ عَطَاءٍ: «وَالنَّاسُ يُنْكِرُونَ هَذَا عَلَى مُعَاوِيَةَ». وَرَوَى الْبُخَارِيُّ عَنِ ابْنِ عُمَرَ ؓ قَالَ: «اعْتَمَرَ رَسُولُ اللَّهِ ﷺ قَبْلَ أَنْ يَحُجَّ». القول الرابع في كيفية إحرامه ﷺ الرَّابِعُ: - الْإِطْلَاقُ. رَوَى الشَّيْخَانِ، عَنْ عَائِشَةَ ؓ قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لَا نَذْكُرُ حَجًّا وَلَا عُمْرَةً وَفِي لَفْظٍ «نُلَبِّي لَا نَذْكُرُ حَجًّا وَلَا عُمْرَةً»، وَفِي لَفْظٍ «خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لَا نَرَى إِلَّا الْحَجَّ. حَتَّى إِذَا دَنَوْنَا مِنْ مَكَّةَ، أَمَرَ رَسُولُ اللَّهِ ﷺ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إِذَا طَافَ بَيْنَ الصَّفَا وَالْمَرْوَةِ، أَنْ يُحِلَّ». قَالَ الْإِمَامُ الشَّافِعِيُّ- رَحِمَهُ اللَّهُ تَعَالَى- أَخْبَرَنَا سُفْيَانُ، أَخْبَرَنَا ابْنُ طَاوُسٍ، وَإِبْرَاهِيمُ بْنُ مَيْسَرَةَ، وَهِشَامُ بْنُ حُجَيْرٍ سَمِعُوا طَاوُسًا يَقُولُ: «خَرَجَ رَسُولُ اللَّهِ ﷺ مِنَ الْمَدِينَةِ لَا يُسَمِّي حَجًّا وَلَا عُمْرَةً، يَنْتَظِرُ الْقَضَاءَ، فَنَزَلَ عَلَيْهِ الْقَضَاءُ بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَأَمَرَ أَصْحَابَهُ مَنْ كَانَ مِنْهُمْ أَهَلَّ وَلَمْ يَكُنْ مَعَهُ هَدْيٌ أَنْ يَجْعَلَهَا عُمْرَةً. الْحَدِيثَ». فَهَذِهِ أَرْبَعَةُ أَقْوَالٍ: «الْإِفْرَادُ، وَالْقِرَانُ، وَالتَّمَتُّعُ، وَالْإِطْلَاقُ، وَرَجَّحَا أَنَّهُ ﷺ كَانَ قَارِنًا، وَرَجَّحَهُ الْمُحِبُّ الطَّبَرِيُّ، وَالْحَافِظُ، وَغَيْرُهُمْ، وَيَأْتِي تَحْقِيقُهُ بَعْدَ تَمَامِ الْقِصَّةِ، قَالَ: أَهَلَّ فِي مُصَلَّاهُ، ثُمَّ رَكِبَ نَاقَتَهُ، فَأَهَلَّ أَيْضًا، ثُمَّ أَهَلَّ لَمَّا اسْتَقَلَّتْ بِهِ عَلَى الْبَيْدَاءِ وَكَانَ يُهِلُّ بِالْحَجِّ وَالْعُمْرَةِ تَارَةً، وَبِالْعُمْرَةِ تَارَةً، وَبِالْحَجِّ تَارَةً لِأَنَّ الْعُمْرَةَ جُزْءٌ مِنْهُ، فَمِنْ ثَمَّ قِيلَ: قَرَنَ. وَقِيلَ: تَمَتَّعَ، وَقِيلَ: أَفْرَدَ، وَكُلُّ ذَلِكَ وَقَعَ بَعْدَ صَلَاةِ الظُّهْرِ، خِلَافًا لِابْنِ حَزْمٍ، وَصَاحِبِ الِاطِّلَاعِ. ( الْجَمْعُ بَيْنَ الرِّوَايَاتِ الَّتِي قَالَتْ أَنَّ النَّبِيَّ ﷺ أَفْرَدَ بِالْحَجِّ وَالرِّوَايَاتِ الَّتِي قَالَتْ أَنَّهُ حَجَّ قَارِنًا بَيْنَ الْحَجِّ وَالْعُمْرَةِ ) إِنْ قِيلَ: قَدْ رَوَيْتُمْ عَنْ جَمَاعَةٍ مِنَ الصَّحَابَةِ أَنَّهُ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، أَفْرَدَ الْحَجَّ، ثُمَّ رَوَيْتُمْ عَنْ هَؤُلَاءِ بِأَعْيَانِهِمْ وَعَنْ غَيْرِهِمْ، أَنَّهُ جَمَعَ بَيْنَ الْحَجِّ وَالْعُمْرَةِ، فَمَا الْجَمْعُ بَيْنَ ذَلِكَ ؟ فَالْجَوَابُ: أَنَّ رِوَايَةَ مَنْ رَوَى أَنَّهُ أَفْرَدَ الْحَجَّ مَحْمُولَةٌ عَلَى أَنَّهُ أَفْرَدَ أَفْعَالَ الْحَجِّ، وَدَخَلَتِ الْعُمْرَةُ فِيهِ نِيَّةً وَفِعْلًا وَوَقْتًا، وَهَذَا يَدُلُّ عَلَى أَنَّهُ اكْتَفَى بِطَوَافِ الْحَجِّ وَسَعْيِهِ عَنْهُ وَعَنْهَا، كَمَا هُوَ مَذْهَبُ الْجُمْهُورِ فِي الْقَارِنِ، خِلَافًا لِأَبِي حَنِيفَةَ، رَحِمَهُ اللَّهُ، حَيْثُ ذَهَبَ إِلَى أَنَّ الْقَارِنَ يَطُوفُ طَوَافَيْنِ وَيَسْعَى سَعْيَيْنِ ، وَاعْتَمَدَ عَلَى مَا رُوِيَ فِي ذَلِكَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَفِي الْإِسْنَادِ إِلَيْهِ نَظَرٌ. وَأَمَّا مَنْ رَوَى التَّمَتُّعَ ثُمَّ رَوَى الْقِرَانَ، فَقَدْ قَدَّمْنَا الْجَوَابَ عَنْ ذَلِكَ بِأَنَّ التَّمَتُّعَ فِي كَلَامِ السَّلَفِ أَعَمُّ مِنَ التَّمَتُّعِ الْخَاصِّ وَالْقِرَانِ، بَلْ وَيُطْلِقُونَهُ عَلَى الِاعْتِمَارِ فِي أَشْهُرِ الْحَجِّ وَإِنْ لَمْ يَكُنْ مَعَهُ حَجٌّ، كَمَا قَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ تَمَتَّعْنَا مَعَ رَسُولِ اللَّهِ ﷺ وَهَذَا - يَعْنِي مُعَاوِيَةَ - يَوْمَئِذٍ كَافِرٌ بِالْعُرُشِ. يَعْنِي بِمَكَّةَ. وَإِنَّمَا يُرِيدُ بِهَذَا إِحْدَى الْعُمْرَتَيْنِ ; إِمَّا الْحُدَيْبِيَةَ أَوِ الْقَضَاءَ، فَأَمَّا عُمْرَةُ الْجِعْرَانَةِ فَقَدْ كَانَ مُعَاوِيَةُ قَدْ أَسْلَمَ ; لِأَنَّهَا كَانَتْ بَعْدَ الْفَتْحِ، وَحَجَّةُ الْوَدَاعِ بَعْدَ ذَلِكَ سَنَةَ عَشْرٍ، وَهَذَا بَيِّنٌ وَاضِحٌ. وَاللَّهُ أَعْلَمُ. التَّرْجِيحُ لِرِوَايَةِ مَنْ رَوَى الْقِرَانَ لِوُجُوهٍ عَشَرَةٍ. أَحَدُهَا: أَنَّهُمْ أَكْثَرُ كَمَا تَقَدَّمَ. الثَّانِي: أَنَّ طُرُقَ الْإِخْبَارِ بِذَلِكَ تَنَوَّعَتْ كَمَا بَيَّنَّاهُ. الثَّالِثُ: أَنَّ فِيهِمْ مَنْ أَخْبَرَ عَنْ سَمَاعِهِ وَلَفْظِهِ صَرِيحًا، وَفِيهِمْ مَنْ أَخْبَرَ عَنْ إِخْبَارِهِ عَنْ نَفْسِهِ بِأَنَّهُ فَعَلَ ذَلِكَ وَفِيهِمْ مَنْ أَخْبَرَ عَنْ أَمْرِ رَبِّهِ لَهُ بِذَلِكَ وَلَمْ يَجِئْ شَيْءٌ مِنْ ذَلِكَ فِي الْإِفْرَادِ. الرَّابِعُ: تَصْدِيقُ رِوَايَاتِ مَنْ رَوَى أَنَّهُ اعْتَمَرَ أَرْبَعَ عُمَرٍ لَهَا. الْخَامِسُ: أَنَّهَا صَرِيحَةٌ لَا تَحْتَمِلُ التَّأْوِيلَ بِخِلَافِ رِوَايَاتِ الْإِفْرَادِ. السَّادِسُ: أَنَّهَا مُتَضَمِّنَةٌ زِيَادَةً سَكَتَ عَنْهَا أَهْلُ الْإِفْرَادِ أَوْ نَفَوْهَا، وَالذَّاكِرُ الزَّائِدُ مُقَدَّمٌ عَلَى السَّاكِتِ، وَالْمُثْبِتُ مُقَدَّمٌ عَلَى النَّافِي. السَّابِعُ: أَنَّ رُوَاةَ الْإِفْرَادِ أَرْبَعَةٌ: عائشة، وَابْنُ عُمَرَ، وجابر، وَابْنُ عَبَّاسٍ، وَالْأَرْبَعَةُ رَوَوُا الْقِرَانَ، فَإِنْ صِرْنَا إِلَى تَسَاقُطِ رِوَايَاتِهِمْ، سَلِمَتْ رِوَايَةُ مَنْ عَدَاهُمْ لِلْقِرَانِ عَنْ مُعَارِضٍ، وَإِنْ صِرْنَا إِلَى التَّرْجِيحِ، وَجَبَ الْأَخْذُ بِرِوَايَةِ مَنْ لَمْ تَضْطَرِبِ الرِّوَايَةُ عَنْهُ، وَلَا اخْتَلَفَتْ كالبراء، وأنس، وَعُمَرَ بْنِ الْخَطَّابِ، وَعِمْرَانَ بْنِ حُصَيْنٍ، وحفصة، وَمَنْ مَعَهُمْ مِمَّنْ تَقَدَّمَ. الثَّامِنُ: أَنَّهُ النُّسُكُ الَّذِي أُمِرَ بِهِ مِنْ رَبِّهِ، فَلَمْ يَكُنْ لِيَعْدِلَ عَنْهُ. التَّاسِعُ: أَنَّهُ النُّسُكُ الَّذِي أُمِرَ بِهِ كُلُّ مَنْ سَاقَ الْهَدْيَ، فَلَمْ يَكُنْ لِيَأْمُرَهُمْ بِهِ إِذَا سَاقُوا الْهَدْيَ، ثُمَّ يَسُوقُ هُوَ الْهَدْيَ وَيُخَالِفُهُ. الْعَاشِرُ: أَنَّهُ النُّسُكُ الَّذِي أَمَرَ بِهِ آلَهُ وَأَهْلَ بَيْتِهِ، وَاخْتَارَهُ لَهُمْ، وَلَمْ يَكُنْ لِيَخْتَارَ لَهُمْ إِلَّا مَا اخْتَارَ لِنَفْسِهِ. وَثَمَّتَ تَرْجِيحٌ حَادِي عَشَرَ، وَهُوَ قَوْلُهُ: ( دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ )، وَهَذَا يَقْتَضِي أَنَّهَا قَدْ صَارَتْ جُزْءًا مِنْهُ، أَوْ كَالْجُزْءِ الدَّاخِلِ فِيهِ، بِحَيْثُ لَا يَفْصِلُ بَيْنَهَا وَبَيْنَهُ، وَإِنَّمَا تَكُونُ مَعَ الْحَجِّ كَمَا يَكُونُ الدَّاخِلُ فِي الشَّيْءِ مَعَهُ. وَتَرْجِيحٌ ثَانِي عَشَرَ: وَهُوَ قَوْلُ عُمَرَ بْنِ الْخَطَّابِ ؓ للصبي بن معبد وَقَدْ أَهَلَّ بِحَجٍّ وَعُمْرَةٍ، فَأَنْكَرَ عَلَيْهِ زَيْدُ بْنُ صُوحَانَ، أَوْ سلمان بن ربيعة، فَقَالَ لَهُ عمر: هُدِيتَ لِسُنَّةِ نَبِيِّكَ مُحَمَّدٍ - ﷺ، وَهَذَا يُوَافِقُ رِوَايَةَ عمر عَنْهُ ﷺ أَنَّ الْوَحْيَ جَاءَهُ مِنَ اللَّهِ بِالْإِهْلَالِ بِهِمَا جَمِيعًا، فَدَلَّ عَلَى أَنَّ الْقِرَانَ سُنَّتُهُ الَّتِي فَعَلَهَا ، وَامْتَثَلَ أَمْرَ اللَّهِ لَهُ بِهَا. وَتَرْجِيحٌ ثَالِثَ عَشَرَ: أَنَّ الْقَارِنَ تَقَعُ أَعْمَالُهُ عَنْ كُلٍّ مِنَ النُّسُكَيْنِ، فَيَقَعُ إِحْرَامُهُ وَطَوَافُهُ وَسَعْيُهُ عَنْهُمَا مَعًا، وَذَلِكَ أَكْمَلُ مِنْ وُقُوعِهِ عَنْ أَحَدِهِمَا، وَعَمَلِ كُلِّ فِعْلٍ عَلَى حِدَةٍ. وَتَرْجِيحٌ رَابِعَ عَشَرَ: وَهُوَ أَنَّ النُّسُكَ الَّذِي اشْتَمَلَ عَلَى سَوْقِ الْهَدْيِ أَفْضَلُ بِلَا رَيْبٍ مِنْ نُسُكٍ خَلَا عَنِ الْهَدْيِ. فَإِذَا قَرَنَ، كَانَ هَدْيُهُ عَنْ كُلِّ وَاحِدٍ مِنَ النُّسُكَيْنِ، فَلَمْ يَخْلُ نُسُكٌ مِنْهُمَا عَنْ هَدْيٍ، وَلِهَذَا - وَاللَّهُ أَعْلَمُ - أَمَرَ رَسُولُ اللَّهِ ﷺ مَنْ سَاقَ الْهَدْيَ أَنْ يُهِلَّ بِالْحَجِّ وَالْعُمْرَةِ مَعًا، وَأَشَارَ إِلَى ذَلِكَ فِي الْمُتَّفَقِ عَلَيْهِ مِنْ حَدِيثِ الْبَرَاءِ بِقَوْلِهِ: " إِنِّي سُقْتُ الْهَدْيَ وَقَرَنْتُ ". وَتَرْجِيحٌ خَامِسَ عَشَرَ: وَهُوَ أَنَّهُ قَدْ ثَبَتَ أَنَّ التَّمَتُّعَ أَفْضَلُ مِنَ الْإِفْرَادِ لِوُجُوهٍ كَثِيرَةٍ، مِنْهَا: أَنَّهُ ﷺ أَمَرَهُمْ بِفَسْخِ الْحَجِّ إِلَيْهِ، وَمُحَالٌ أَنْ يَنْقُلَهُمْ مِنَ الْفَاضِلِ إِلَى الْمَفْضُولِ الَّذِي هُوَ دُونَهُ، وَمِنْهَا: أَنَّهُ تَأَسَّفَ عَلَى كَوْنِهِ لَمْ يَفْعَلْهُ بِقَوْلِهِ: ( لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ لَمَا سُقْتُ الْهَدْيَ وَلَجَعَلْتُهَا عُمْرَةً ). وَمِنْهَا: أَنَّهُ أَمَرَ بِهِ كُلَّ مَنْ لَمْ يَسُقِ الْهَدْيَ. وَمِنْهَا: أَنَّ الْحَجَّ الَّذِي اسْتَقَرَّ عَلَيْهِ فِعْلُهُ وَفِعْلُ أَصْحَابِهِ الْقِرَانُ لِمَنْ سَاقَ الْهَدْيَ، وَالتَّمَتُّعُ لِمَنْ لَمْ يَسُقِ الْهَدْيَ، وَلِوُجُوهٍ كَثِيرَةٍ غَيْرِ هَذِهِ، وَالْمُتَمَتِّعُ إِذَا سَاقَ الْهَدْيَ، فَهُوَ أَفْضَلُ مِنْ مُتَمَتِّعٍ اشْتَرَاهُ مِنْ مَكَّةَ، بَلْ فِي أَحَدِ الْقَوْلَيْنِ: لَا هَدْيَ إِلَّا مَا جَمَعَ فِيهِ بَيْنَ الْحِلِّ وَالْحَرَمِ. فَإِذَا ثَبَتَ هَذَا، فَالْقَارِنُ السَّائِقُ أَفْضَلُ مِنْ مُتَمَتِّعٍ لَمْ يَسُقْ، وَمِنْ مُتَمَتِّعٍ سَاقَ الْهَدْيَ لِأَنَّهُ قَدْ سَاقَ مِنْ حِينِ أَحْرَمَ، وَالْمُتَمَتِّعُ إِنَّمَا يَسُوقُ الْهَدْيَ مِنْ أَدْنَى الْحِلِّ، فَكَيْفَ يُجْعَلُ مُفْرِدٌ لَمْ يَسُقْ هَدْيًا، أَفْضَلَ مِنْ مُتَمَتِّعٍ سَاقَهُ مِنْ أَدْنَى الْحِلِّ ؟ فَكَيْفَ إِذَا جُعِلَ أَفْضَلَ مِنْ قَارِنٍ سَاقَهُ مِنَ الْمِيقَاتِ، وَهَذَا بِحَمْدِ اللَّهِ وَاضِحٌ.
Translation
✧ Elucidation of what he ﷺ entered into ihram for in this pilgrimage of his: whether it was ifrad, tamattuʿ, or qiran There is disagreement on that, with four opinions: The first: ifrad (performing hajj alone). Al-Imaman al-Shafiʿi and Ahmad, and al-Shaykhan and al-Nasaʾi narrated from ʿAʾishah, and Ahmad, Muslim, Ibn Majah, and al-Bayhaqi from Jabir b. ʿAbd Allah, and Ahmad, Muslim, and al-Bazzar from ʿAbd Allah b. ʿUmar, and Muslim, al-Daraqutni, and al-Bayhaqi from Ibn ʿAbbas that he ﷺ entered ihram for hajj alone (mufridan). Al-Daraqutni said: Abu ʿUbayd al-Qasim b. Ismaʿil and Muhammad b. Makhlad narrated to us, they said: ʿAli b. Muhammad b. Muʿawiyah al-Bazzaz narrated to us, ʿAbd Allah b. Nafiʿ narrated to us, from ʿAbd Allah b. ʿUmar, from Nafiʿ, from Ibn ʿUmar that the Prophet ﷺ appointed ʿAttab b. Asid over the hajj and he performed ifrad; then he appointed Abu Bakr in the year nine and he performed the hajj as ifrad; then the Prophet ﷺ performed hajj in the year ten and performed the hajj as ifrad; then the Messenger of Allah ﷺ died and Abu Bakr was made caliph, and he sent ʿUmar and he performed the hajj as ifrad; then Abu Bakr performed hajj and performed the hajj as ifrad; then Abu Bakr died and ʿUmar was made caliph, and he sent ʿAbd al-Rahman b. ʿAwf and he performed the hajj as ifrad; then ʿUmar performed hajj in all his years and performed the hajj as ifrad; then ʿUmar died and ʿUthman was made caliph and he performed the hajj as ifrad; then ʿUthman was besieged, and ʿAbd Allah b. ʿAbbas led the people and performed the hajj as ifrad. In its chain is ʿAbd Allah b. ʿUmar al-ʿUmari, who is weak, but al-Hafiz al-Bayhaqi said: it has a witness with a sound chain. The second: qiran (combining hajj and ʿumrah). Imam Ahmad, al-Bukhari, Abu Dawud, al-Nasaʾi, Ibn Majah, and al-Bayhaqi narrated from ʿUmar b. al-Khattab, and Ahmad from ʿUthman, and Ahmad, al-Bukhari, and Ibn Hibban from ʿAli, and Ahmad, al-Nasaʾi, al-Shaykhan, al-Bazzar, and al-Bayhaqi from Anas, and al-Tirmidhi, Ibn Majah, al-Bazzar, al-Daraqutni, and al-Bayhaqi from Jabir b. ʿAbd Allah, and Imam Ahmad and Ibn Majah from Abu Talhah: Zayd b. Sahl al-Ansari ؓ, and Ahmad from Suraqah b. Malik, and the two Imams Malik and Ahmad, and al-Tirmidhi who declared it sahih, and al-Nasaʾi from Saʿd b. Abi Waqqas, and al-Tabarani from ʿAbd Allah b. Abi Awfa, and Imam Ahmad, Abu Dawud, al-Tirmidhi, and Ibn Majah from Ibn ʿAbbas, and Ahmad, Muslim, al-Nasaʾi, and al-Daraqutni from al-Hirmas b. Ziyad, and Abu Yaʿla from ʿAbd Allah b. ʿUmar b. al-Khattab, and Ahmad and al-Shaykhan from Ibn ʿAmr, and Ahmad from ʿImran b. Husayn, and al-Daraqutni from Abu Qatadah, and al-Tirmidhi—who declared it hasan—from Jabir b. ʿAbd Allah, and Ahmad from Hafsah, and al-Shaykhan and al-Bayhaqi from ʿAʾishah ؓ that the Messenger of Allah ﷺ was a qarin (combining hajj and ʿumrah). The third: tamattuʿ (performing ʿumrah then hajj, coming out of ihram in between). Imam Ahmad, al-Shaykhan, Abu Dawud, and al-Nasaʾi narrated from Ibn ʿUmar who said: The Messenger of Allah ﷺ performed tamattuʿ in the Farewell Pilgrimage with ʿumrah before hajj, and he offered a sacrificial animal. He drove the sacrificial animal from Dhu al-Hulayfah, and the Messenger of Allah ﷺ began by entering ihram for ʿumrah, then he entered ihram for hajj. The hadith. Al-Shaykhan narrated from ʿAʾishah ؓ from the Messenger of Allah ﷺ concerning his tamattuʿ with ʿumrah before hajj: and the people performed tamattuʿ with him. Muslim narrated from ʿImran b. Husayn ؓ who said: "The Messenger of Allah ﷺ performed tamattuʿ and we performed tamattuʿ with him." Muslim narrated from Mujahid, from Ibn ʿAbbas ؓ who said: "The Messenger of Allah ﷺ said: 'This is an ʿumrah from which we have benefited. Whoever does not have a sacrificial animal with him should come out of ihram completely, for the ʿumrah has entered into the hajj until the Day of Resurrection.'" Al-Bukhari narrated from Hafsah ؓ that she said: O Messenger of Allah, what is the matter with the people? They have come out of ihram after ʿumrah, but you have not come out of ihram after your ʿumrah? He said: "I have matted my hair and garlanded my sacrificial animal, so I will not come out of ihram until I sacrifice." Imam Ahmad and al-Tirmidhi, who declared it hasan, narrated from Ibn ʿAbbas ؓ who said: "The Messenger of Allah ﷺ, Abu Bakr, ʿUmar, and ʿUthman performed tamattuʿ, and the first to forbid it was Muʿawiyah." Al-Shaykhan narrated from Ibn ʿAbbas ؓ from Muʿawiyah ؓ who said: "I shortened the hair of the Messenger of Allah ﷺ with a blade." Muslim added: I said: "I do not think this is anything but a proof against you." Al-Nasaʾi narrated from ʿAtaʾ, from Muʿawiyah who said: "I took from the ends of the hair of the Messenger of Allah ﷺ with a blade that I had, after he performed tawaf of the House and of al-Safa and al-Marwah, during the ten days." Qays b. Saʿd, the narrator from ʿAtaʾ, said: "The people reject this from Muʿawiyah." Al-Bukhari narrated from Ibn ʿUmar ؓ who said: "The Messenger of Allah ﷺ performed ʿumrah before he performed hajj." The fourth opinion concerning the manner of his ihram ﷺ: itlaq (leaving it undefined). Al-Shaykhan narrated from ʿAʾishah ؓ who said: We set out with the Messenger of Allah ﷺ not mentioning hajj or ʿumrah. In one wording: "We were reciting the talbiyah, not mentioning hajj or ʿumrah." In another wording: "We set out with the Messenger of Allah ﷺ thinking it was nothing but hajj until, when we drew near to Makkah, the Messenger of Allah ﷺ commanded those who did not have a sacrificial animal with them, when they had performed tawaf between al-Safa and al-Marwah, to come out of ihram." Imam al-Shafiʿi—may Allah Almighty have mercy on him—said: Sufyan informed us, Ibn Tawus, Ibrahim b. Maysarah, and Hisham b. Hujayr informed us that they heard Tawus say: "The Messenger of Allah ﷺ set out from Madinah without naming hajj or ʿumrah, awaiting the divine decree. The decree came down to him between al-Safa and al-Marwah, and he commanded his companions, those of them who had entered ihram and did not have a sacrificial animal with them, to make it an ʿumrah. The hadith." These are four opinions: ifrad, qiran, tamattuʿ, and itlaq. They [the scholars] gave preponderance to the view that he ﷺ was a qarin, and this was given preponderance by al-Muhibb al-Tabari, al-Hafiz, and others. Its verification will come after the completion of the story. He said: He entered ihram at his prayer place, then mounted his she-camel and entered ihram again, then he entered ihram when it stood up with him on al-Baydaʾ. He would enter ihram for hajj and ʿumrah at times, for ʿumrah at times, and for hajj at times, because the ʿumrah is a part of it. Hence it was said: he performed qiran; it was said: he performed tamattuʿ; and it was said: he performed ifrad. All of that occurred after the Zuhr prayer, contrary to Ibn Hazm and the author of al-Ittilaʿ. (Reconciling the reports that say the Prophet ﷺ performed ifrad for hajj and the reports that say he performed hajj as a qarin combining hajj and ʿumrah) If it is said: You have narrated from a group of the Companions that he ﷺ performed ifrad for hajj, and then you have narrated from these same individuals and from others that he combined hajj and ʿumrah; what is the reconciliation between those? The answer: the report of those who narrated that he performed ifrad for hajj is understood to mean that he performed the actions of hajj only, while the ʿumrah entered into it in intention, action, and time. This indicates that he sufficed with the tawaf and saʿy of hajj for both it and the ʿumrah, as is the school of the majority regarding the qarin, contrary to Abu Hanifah—may Allah have mercy on him—who held that the qarin performs two tawafs and two saʿys, relying on what is narrated from ʿAli b. Abi Talib in that regard, but there is weakness in the chain to him. As for those who narrated tamattuʿ and then narrated qiran, we have already answered that by saying that tamattuʿ in the speech of the early generations is more general than the specific tamattuʿ and qiran; rather, they apply it to performing ʿumrah in the months of hajj even if it is not accompanied by hajj, as Saʿd b. Abi Waqqas said: "We performed tamattuʿ with the Messenger of Allah ﷺ, and this one—meaning Muʿawiyah—was at that time an unbeliever in al-ʿUrush," meaning in Makkah. He only means by this one of the two ʿumrahs: either al-Hudaybiyah or al-Qadaʾ. As for the ʿumrah of al-Jiʿranah, Muʿawiyah had already become Muslim, because it was after the conquest, and the Farewell Pilgrimage was after that in the year ten. This is clear and evident. And Allah knows best. Giving preponderance to the report of those who narrated qiran, for ten reasons. One of them: they are more numerous, as previously mentioned. Second: the channels of reporting that vary, as we have explained. Third: among them are those who reported from his hearing and his explicit wording, and among them are those who reported from his own statement about himself that he did that, and among them are those who reported from the command of his Lord to him to do that. Nothing of that came regarding ifrad. Fourth: it confirms the reports of those who narrated that he performed four ʿumrahs. Fifth: they are explicit and do not admit of interpretation, unlike the reports of ifrad. Sixth: they contain an addition that the people of ifrad omitted or denied, and the one who mentions the addition is given precedence over the one who is silent, and the one who affirms is given precedence over the one who denies. Seventh: the narrators of ifrad are four: ʿAʾishah, Ibn ʿUmar, Jabir, and Ibn ʿAbbas, and the four also narrated qiran. If we resort to discarding their reports, the reports of others for qiran remain without opposition; and if we resort to giving preponderance, it is obligatory to take the report of those whose narration did not become confused or differ, like al-Baraʾ, Anas, ʿUmar b. al-Khattab, ʿImran b. Husayn, Hafsah, and those with them among those previously mentioned. Eighth: it is the rite that he was commanded to perform by his Lord, so he would not deviate from it. Ninth: it is the rite that he commanded everyone who drove a sacrificial animal to perform. He would not command them to do it when they drove sacrificial animals, then drive a sacrificial animal himself and contradict it. Tenth: it is the rite that he commanded his family and household to perform and chose for them. He would not choose for them anything but what he chose for himself. There is an eleventh preponderance, which is his saying: "The ʿumrah has entered into the hajj until the Day of Resurrection." This entails that it has become a part of it, or like a part entering into it, such that there is no separation between it and the hajj. It is only with the hajj, as the thing that enters into something is with it. A twelfth preponderance: it is the statement of ʿUmar b. al-Khattab ؓ to al-Subayy b. Maʿbad when he entered ihram for hajj and ʿumrah and Zayd b. Suhan or Salman b. Rabiʿah objected to him; ʿUmar said to him: "You have been guided to the sunnah of your Prophet Muhammad ﷺ." This agrees with ʿUmar's report from him ﷺ that the revelation came to him from Allah to enter ihram for both of them together. This indicates that qiran is his sunnah that he performed and by which he complied with Allah's command to him. A thirteenth preponderance: the actions of the qarin count for each of the two rites, so his ihram, tawaf, and saʿy count for both together. That is more complete than them counting for one of them, with each action performed separately. A fourteenth preponderance: the rite that includes driving a sacrificial animal is without doubt more excellent than a rite without a sacrificial animal. So when he performed qiran, his sacrificial animal was for each one of the two rites, so neither rite was without a sacrificial animal. For this reason—and Allah knows best—the Messenger of Allah ﷺ commanded those who drove sacrificial animals to enter ihram for hajj and ʿumrah together, and he indicated that in the agreed-upon hadith of al-Baraʾ with his saying: "I have driven the sacrificial animal and performed qiran." A fifteenth preponderance: it is established that tamattuʿ is more excellent than ifrad for many reasons. Among them: that he ﷺ commanded them to nullify the hajj in favor of it, and it is impossible that he would move them from the more excellent to the less excellent which is below it. Among them: that he expressed regret at not having done it, with his saying: "If I had known before what I came to know afterward, I would not have driven the sacrificial animal and would have made it an ʿumrah." Among them: that he commanded it for everyone who did not drive a sacrificial animal. Among them: that the hajj upon which his action and the action of his companions settled is qiran for those who drove sacrificial animals, and tamattuʿ for those who did not drive sacrificial animals, and for many other reasons besides these. And if a mutamattiʿ drives a sacrificial animal, he is more excellent than a mutamattiʿ who bought it in Makkah; rather, in one of the two opinions, there is no sacrificial animal except what combines the hill and the haram. If this is established, then the qarin who drives a sacrificial animal is more excellent than a mutamattiʿ who does not drive one, and than a mutamattiʿ who drives a sacrificial animal, because he drove it from the time he entered ihram, while the mutamattiʿ only drives the sacrificial animal from the nearest point of the hill. How can a mufrid who did not drive a sacrificial animal be made more excellent than a mutamattiʿ who drove it from the nearest point of the hill? How much more so if he is made more excellent than a qarin who drove it from the miqat? This, by Allah's praise, is clear.
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