Tarikh (al-Tabari) 1645
The Farewell Pilgrimage
[ مَا أَمَرَ بِهِ الرَّسُولُ عَائِشَةَ فِي حَيْضِهَا ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ أَبِيهِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ، قَالَتْ: لَا يَذْكُرُ وَلَا يَذْكُرُ النَّاسُ إلَّا الْحَجَّ، حَتَّى إذَا كَانَ بِسَرِفٍ وَقَدْ سَاقَ رَسُولُ اللَّهِ ﷺ مَعَهُ الْهَدْيَ وَأَشْرَافٌ مِنْ أَشْرَافِ النَّاسِ، أَمَرَ النَّاسَ أَنْ يُحِلُّوا بِعُمْرَةِ، إلَّا مَنْ سَاقَ الْهَدْيَ؛ قَالَتْ: وَحِضْتُ ذَلِكَ الْيَوْمَ، فَدَخَلَ عَلَيَّ وَأَنَا أَبْكِي؛ فَقَالَ: مَا لَكَ يَا عَائِشَةُ ؟ لَعَلَّكَ نُفِسْتُ ؟ قَالَتْ: قُلْتُ: نَعَمْ، وَاَللَّهِ لَوَدِدْتُ أَنِّي لَمْ أَخْرُجْ مَعَكُمْ عَامِي فِي هَذَا السَّفَرِ؛ فَقَالَ: لَا تَقُولِنَّ ذَلِكَ، فَإِنَّكَ تَقْضِينَ كُلَّ مَا يَقْضِي الْحَاجُّ إلَّا أَنَّكَ لَا تَطُوفِينَ بِالْبَيْتِ. قَالَتْ: وَدَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، فَحَلَّ كُلُّ مَنْ كَانَ لَا هَدْيَ مَعَهُ، وَحَلَّ نِسَاؤُهُ بِعُمْرَةٍ، فَلَمَّا كَانَ يَوْمُ النَّحْرِ أُتِيتُ بِلَحْمِ بَقَرٍ كَثِيرٍ، فَطُرِحَ فِي بَيْتِي، فَقُلْتُ: مَا هَذَا ؟ قَالُوا: ذَبَحَ رَسُولُ اللَّهِ ﷺ عَنْ نِسَائِهِ الْبَقَرَ، حَتَّى إذَا كَانَتْ لَيْلَةُ الْحَصْبَةِ، بَعَثَ بِي رَسُولُ اللَّهِ ﷺ مَعَ أَخِي عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ فَأَعْمَرَنِي مِنْ التَّنْعِيمِ، مَكَانَ عُمْرَتِي الَّتِي فَاتَتْنِي. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي نَافِعٌ، مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ حَفْصَةَ ابْنَةِ عُمَرَ، قَالَتْ: لَمَّا أَمَرَ رَسُولُ اللَّهِ ﷺ نِسَاءَهُ أَنْ يُحْلِلْنَ بِعُمْرَةٍ، قُلْنَ: فَمَا يَمْنَعُكَ يَا رَسُولَ اللَّهِ أَنْ تُحِلَّ مَعَنَا ؟ فَقَالَ: إنِّي أَهْدَيْتُ وَلَبَّدْتُ، فَلَا أُحِلُّ حَتَّى أَنْحَرَ هَدْيِي قَدْ تَنَازَعَ الْعُلَمَاءُ فِي قِصَّةِ عَائِشَةَ: هَلْ كَانَتْ مُتَمَتِّعَةً أَوْ مُفْرِدَةً ؟ فَإِذَا كَانَتْ مُتَمَتِّعَةً، فَهَلْ رَفَضَتْ عُمْرَتَهَا، أَوِ انْتَقَلَتْ إِلَى الْإِفْرَادِ وَأَدْخَلَتْ عَلَيْهَا الْحَجَّ وَصَارَتْ قَارِنَةً، وَهَلِ الْعُمْرَةُ الَّتِي أَتَتْ بِهَا مِنَ التَّنْعِيمِ كَانَتْ وَاجِبَةً أَمْ لَا ؟ وَإِذَا لَمْ تَكُنْ وَاجِبَةً، فَهَلْ هِيَ مُجْزِئَةٌ عَنْ عُمْرَةِ الْإِسْلَامِ أَمْ لَا ؟ وَاخْتَلَفُوا أَيْضًا فِي مَوْضِعِ حَيْضِهَا، وَمَوْضِعِ طُهْرِهَا. وَاخْتَلَفَ الْفُقَهَاءُ فِي مَسْأَلَةٍ مَبْنِيَّةٍ عَلَى قِصَّةِ عائشة، وَهِيَ أَنَّ الْمَرْأَةَ إِذَا أَحْرَمَتْ بِالْعُمْرَةِ، فَحَاضَتْ وَلَمْ يُمْكِنْهَا الطَّوَافُ قَبْلَ التَّعْرِيفِ ، فَهَلْ تَرْفُضُ الْإِحْرَامَ بِالْعُمْرَةِ، وَتُهِلُّ بِالْحَجِّ مُفْرَدًا، أَوْ تُدْخِلُ الْحَجَّ عَلَى الْعُمْرَةِ وَتَصِيرُ قَارِنَةً ؟ فَقَالَ بِالْقَوْلِ الْأَوَّلِ فُقَهَاءُ الْكُوفَةِ، مِنْهُمْ أبو حنيفة وَأَصْحَابُهُ، وَبِالثَّانِي: فُقَهَاءُ الْحِجَازِ، مِنْهُمُ: الشَّافِعِيُّ ومالك، وَهُوَ مَذْهَبُ أَهْلِ الْحَدِيثِ كَالْإِمَامِ أَحْمَدَ وَأَتْبَاعِهِ. قَالَ الْكُوفِيُّونَ: ثَبَتَ فِي " الصَّحِيحَيْنِ "، عَنْ عروة ( عَنْ عائشة أَنَّهَا قَالَتْ: " أَهْلَلْتُ بِعُمْرَةٍ فَقَدِمْتُ مَكَّةَ وَأَنَا حَائِضٌ لَمْ أَطُفْ بِالْبَيْتِ وَلَا بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَشَكَوْتُ ذَلِكَ إِلَى رَسُولِ اللَّهِ - ﷺ، فَقَالَ انْقُضِي رَأْسَكِ، وَامْتَشِطِي، وَأَهِلِّي بِالْحَجِّ، وَدَعِي الْعُمْرَةَ. قَالَتْ: فَفَعَلْتُ فَلَمَّا قَضَيْتُ الْحَجَّ أَرْسَلَنِي رَسُولُ اللَّهِ ﷺ مَعَ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ إِلَى التَّنْعِيمِ، فَاعْتَمَرْتُ مِنْهُ. فَقَالَ: " هِذِهِ مَكَانُ عُمْرَتِكِ ). قَالُوا: فَهَذَا يَدُلُّ عَلَى أَنَّهَا كَانَتْ مُتَمَتِّعَةً، وَعَلَى أَنَّهَا رَفَضَتْ عُمْرَتَهَا وَأَحْرَمَتْ بِالْحَجِّ؛ لِقَوْلِهِ ﷺ: " دَعِي عُمْرَتَكِ "، وَلِقَوْلِهِ: ( انْقُضِي رَأْسَكِ وَامْتَشِطِي ). وَلَوْ كَانَتْ بَاقِيَةً عَلَى إِحْرَامِهَا، لَمَا جَازَ لَهَا أَنْ تَمْتَشِطَ، وَلِأَنَّهُ قَالَ لِلْعُمْرَةِ الَّتِي أَتَتْ بِهَا مِنَ التَّنْعِيمِ: " هَذِهِ مَكَانُ عُمْرَتِكِ ". وَلَوْ كَانَتْ عُمْرَتُهَا الْأُولَى بَاقِيَةً لَمْ تَكُنْ هَذِهِ مَكَانَهَا، بَلْ كَانَتْ عُمْرَةً مُسْتَقِلَّةً. قَالَ الْجُمْهُورُ: لَوْ تَأَمَّلْتُمْ قِصَّةَ عائشة حَقَّ التَّأَمُّلِ، وَجَمَعْتُمْ بَيْنَ طُرُقِهَا وَأَطْرَافِهَا، لَتَبَيَّنَ لَكُمْ أَنَّهَا قَرَنَتْ، وَلَمْ تَرْفُضِ الْعُمْرَةَ، فَفِي " صَحِيحِ مسلم ": عَنْ جابر ؓ قَالَ: ( أَهَلَّتْ عائشة بِعُمْرَةٍ حَتَّى إِذَا كَانَتْ بِسَرِفٍ عَرَكَتْ، ثُمَّ دَخَلَ رَسُولُ اللَّهِ ﷺ عَلَى عائشة فَوَجَدَهَا تَبْكِي، فَقَالَ: " مَا شَأْنُكِ " ؟ قَالَتْ: شَأْنِي أَنِّي قَدْ حِضْتُ وَقَدْ أَحَلَّ النَّاسُ وَلَمْ أَحِلَّ، وَلَمْ أَطُفْ بِالْبَيْتِ وَالنَّاسُ يَذْهَبُونَ إِلَى الْحَجِّ الْآنَ، قَالَ: إِنَّ هَذَا أَمْرٌ قَدْ كَتَبَهُ اللَّهُ عَلَى بَنَاتِ آدَمَ، فَاغْتَسِلِي، ثُمَّ أَهِلِّي بِالْحَجِّ "، فَفَعَلَتْ وَوَقَفَتِ الْمَوَاقِفَ كُلَّهَا، حَتَّى إِذَا طَهُرَتْ طَافَتْ بِالْكَعْبَةِ وَبِالصَّفَا وَالْمَرْوَةِ. ثُمَّ قَالَ: " قَدْ حَلَلْتِ مِنْ حَجِّكِ وَعُمْرَتِكِ "، قَالَتْ: يَا رَسُولَ اللَّهِ إِنِّي أَجِدُ فِي نَفْسِي أَنِّي لَمْ أَطُفْ بِالْبَيْتِ حَتَّى حَجَجْتُ. قَالَ: " فَاذْهَبْ بِهَا يَا عبد الرحمن فَأَعْمِرْهَا مِنَ التَّنْعِيمِ ). وَفِي " صَحِيحِ مسلم ": مِنْ حَدِيثِ طَاوُوسٍ عَنْهَا: ( أَهْلَلْتُ بِعُمْرَةٍ، وَقَدِمْتُ وَلَمْ أَطُفْ حَتَّى حِضْتُ، فَنَسَكْتُ الْمَنَاسِكَ كُلَّهَا، فَقَالَ لَهَا النَّبِيُّ ﷺ يَوْمَ النَّفْرِ: يَسَعُكِ طَوَافُكِ لِحَجِّكِ وَعُمْرَتِكِ ). فَهَذِهِ نُصُوصٌ صَرِيحَةٌ، أَنَّهَا كَانَتْ فِي حَجٍّ وَعُمْرَةٍ لَا فِي حَجٍّ مُفْرَدٍ، وَصَرِيحَةٌ فِي أَنَّ الْقَارِنَ يَكْفِيهِ طَوَافٌ وَاحِدٌ وَسَعْيٌ وَاحِدٌ ، وَصَرِيحَةٌ فِي أَنَّهَا لَمْ تَرْفُضْ إِحْرَامَ الْعُمْرَةِ، بَلْ بَقِيَتْ فِي إِحْرَامِهَا كَمَا هِيَ لَمْ تَحِلَّ مِنْهُ. وَفِي بَعْضِ أَلْفَاظِ الْحَدِيثِ: ( كُونِي فِي عُمْرَتِكِ، فَعَسَى أَنَّ اللَّهَ يَرْزُقُكِيهَا )، وَلَا يُنَاقِضُ هَذَا قَوْلَهُ: " دَعِي عُمْرَتَكِ ". فَلَوْ كَانَ الْمُرَادُ بِهِ رَفْضَهَا وَتَرْكَهَا، لَمَا قَالَ لَهَا: ( يَسَعُكِ طَوَافُكِ لِحَجِّكِ وَعُمْرَتِكِ )، فَعُلِمَ أَنَّ الْمُرَادَ دَعِي أَعْمَالَهَا لَيْسَ الْمُرَادُ بِهِ رَفْضَ إِحْرَامِهَا. وَأَمَّا قَوْلُهُ: ( انْقُضِي رَأْسَكِ وَامْتَشِطِي )، فَهَذَا مِمَّا أَعْضَلَ عَلَى النَّاسِ، وَلَهُمْ فِيهِ أَرْبَعَةُ مَسَالِكَ. أَحَدُهَا: أَنَّهُ دَلِيلٌ عَلَى رَفْضِ الْعُمْرَةِ كَمَا قَالَتِ الْحَنَفِيَّةُ. الْمَسْلَكُ الثَّانِي: إِنَّهُ دَلِيلٌ عَلَى أَنَّهُ يَجُوزُ لِلْمُحْرِمِ أَنْ يَمْشُطَ رَأْسَهُ ، وَلَا دَلِيلَ مِنْ كِتَابٍ وَلَا سُنَّةٍ وَلَا إِجْمَاعٍ عَلَى مَنْعِهِ مِنْ ذَلِكَ وَلَا تَحْرِيمِهِ، وَهَذَا قَوْلُ ابْنِ حَزْمٍ وَغَيْرِهِ. الْمَسْلَكُ الثَّالِثُ: تَعْلِيلُ هَذِهِ اللَّفْظَةِ، وَرَدُّهَا بِأَنَّ عروة انْفَرَدَ بِهَا، وَخَالَفَ بِهَا سَائِرَ الرُّوَاةِ، وَقَدْ رَوَى حَدِيثَهَا طَاوُوسٌ والقاسم والأسود وَغَيْرُهُمْ، فَلَمْ يَذْكُرْ أَحَدٌ مِنْهُمْ هَذِهِ اللَّفْظَةَ. قَالُوا: وَقَدْ رَوَى حَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عائشة حَدِيثَ حَيْضِهَا فِي الْحَجِّ، فَقَالَ فِيهِ: حَدَّثَنِي غَيْرُ وَاحِدٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهَا: ( دَعِي عُمْرَتَكِ وَانْقُضِي رَأْسَكِ وَامْتَشِطِي )، وَذَكَرَ تَمَامَ الْحَدِيثِ... قَالُوا: فَهَذَا يَدُلُّ عَلَى أَنَّ عروة لَمْ يَسْمَعْ هَذِهِ الزِّيَادَةَ مِنْ عائشة. الْمَسْلَكُ الرَّابِعُ: أَنَّ قَوْلَهُ " دَعِي الْعُمْرَةَ "، أَيْ دَعِيهَا، بِحَالِهَا لَا تَخْرُجِي مِنْهَا، وَلَيْسَ الْمُرَادُ تَرْكَهَا، قَالُوا: وَيَدُلُّ عَلَيْهِ وَجْهَانِ. أَحَدُهُمَا: قَوْلُهُ: ( يَسَعُكِ طَوَافُكِ لِحَجِّكِ وَعُمْرَتِكِ ). الثَّانِي: قَوْلُهُ: " كُونِي فِي عُمْرَتِكِ ". قَالُوا: وَهَذَا أَوْلَى مِنْ حَمْلِهِ عَلَى رَفْضِهَا لِسَلَامَتِهِ مِنَ التَّنَاقُضِ. قَالُوا: وَأَمَّا قَوْلُهُ: " هَذِهِ مَكَانَ عُمْرَتِكِ فعائشة أَحَبَّتْ أَنْ تَأْتِيَ بِعُمْرَةٍ مُفْرَدَةٍ، فَأَخْبَرَهَا النَّبِيُّ ﷺ أَنَّ طَوَافَهَا وَقَعَ عَنْ حَجَّتِهَا وَعُمْرَتِهَا، وَأَنَّ عُمْرَتَهَا قَدْ دَخَلَتْ فِي حَجِّهَا، فَصَارَتْ قَارِنَةً، فَأَبَتْ إِلَّا عُمْرَةً مُفْرَدَةً كَمَا قَصَدَتْ أَوَّلًا، فَلَمَّا حَصَلَ لَهَا ذَلِكَ، قَالَ: " هِذِهِ مَكَانَ عُمْرَتِكِ ". وَفِي " سُنَنِ الأثرم "، عَنِ الأسود، قَالَ: قُلْتُ لعائشة: اعْتَمَرْتِ بَعْدَ الْحَجِّ ؟ قَالَتْ: وَاللَّهِ مَا كَانَتْ عُمْرَةً، مَا كَانَتْ إِلَّا زِيَارَةً زُرْتُ الْبَيْتَ. قَالَ الْإِمَامُ أَحْمَدُ: إِنَّمَا أَعْمَرَ النَّبِيُّ ﷺ عائشة حِينَ أَلَحَّتْ عَلَيْهِ، فَقَالَتْ: يَرْجِعُ النَّاسُ بِنُسُكَيْنِ، وَأَرْجِعُ بِنُسُكٍ ؟ فَقَالَ: " يَا عبد الرحمن؛ أَعْمِرْهَا "، فَنَظَرَ إِلَى أَدْنَى الْحِلِّ، فَأَعْمَرَهَا مِنْهُ. فَصْلٌ وَاخْتَلَفَ النَّاسُ فِيمَا أَحْرَمَتْ بِهِ عائشة أَوَّلًا عَلَى قَوْلَيْنِ. أَحَدُهُمَا: أَنَّهُ عُمْرَةٌ مُفْرَدَةٌ، وَهَذَا هُوَ الصَّوَابُ لِمَا ذَكَرْنَا مِنَ الْأَحَادِيثِ. وَفِي " الصَّحِيحِ " عَنْهَا، ( قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي حَجَّةِ الْوَدَاعِ مُوَافِينَ لِهِلَالِ ذِي الْحِجَّةِ، فَقَالَ رَسُولُ اللَّهِ - ﷺ: " مَنْ أَرَادَ مِنْكُمْ أَنْ يُهِلَّ بِعُمْرَةٍ، فَلْيُهِلَّ، فَلَوْلَا أَنِّي أَهْدَيْتُ لَأَهْلَلْتُ بِعُمْرَةٍ ". قَالَتْ: وَكَانَ مِنَ الْقَوْمِ مَنْ أَهَلَّ بِعُمْرَةٍ، وَمِنْهُمْ مَنْ أَهَلَّ بِالْحَجِّ، قَالَتْ: فَكُنْتُ أَنَا مِمَّنْ أَهَلَّ بِعُمْرَةٍ )، وَذَكَرَتِ الْحَدِيثَ... " وَقَوْلُهُ فِي الْحَدِيثِ: " دَعِي الْعُمْرَةَ وَأَهِلِّي بِالْحَجِّ "، قَالَهُ لَهَا بِسَرِفٍ قَرِيبًا مِنْ مَكَّةَ، وَهُوَ صَرِيحٌ فِي أَنَّ إِحْرَامَهَا كَانَ بِعُمْرَةٍ. الْقَوْلُ الثَّانِي: أَنَّهَا أَحْرَمَتْ أَوَّلًا بِالْحَجِّ وَكَانَتْ مُفْرِدَةً، قَالَ ابْنُ عَبْدِ الْبَرِّ: رَوَى الْقَاسِمُ بْنُ مُحَمَّدٍ، وَالْأَسْوَدُ بْنُ يَزِيدَ، وعمرة كُلُّهُمْ عَنْ عائشة، مَا يَدُلُّ عَلَى أَنَّهَا كَانَتْ مُحْرِمَةً بِحَجٍّ لَا بِعُمْرَةٍ، مِنْهَا: حَدِيثُ عمرة عَنْهَا: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لَا نَرَى إِلَّا أَنَّهُ الْحَجُّ، وَحَدِيثُ الْأَسْوَدِ بْنِ يَزِيدَ مِثْلُهُ، وَحَدِيثُ القاسم: " لَبَّيْنَا مَعَ رَسُولِ اللَّهِ ﷺ بِالْحَجِّ ". قَالَ وَغَلَّطُوا عروة فِي قَوْلِهِ عَنْهَا: " كُنْتُ فِيمَنْ أَهَلَّ بِعُمْرَةٍ ". قَالَ إِسْمَاعِيلُ بْنُ إِسْحَاقَ: قَدِ اجْتَمَعَ هَؤُلَاءِ، يَعْنِي الأسود والقاسم وعمرة، عَلَى الرِّوَايَاتِ الَّتِي ذَكَرْنَا، فَعَلِمْنَا بِذَلِكَ أَنَّ الرِّوَايَاتِ الَّتِي رُوِيَتْ عَنْ عروة غَلَطٌ، قَالَ: وَيُشْبِهُ أَنْ يَكُونَ الْغَلَطُ، إِنَّمَا وَقَعَ فِيهِ أَنْ يَكُونَ لَمْ يُمْكِنْهَا الطَّوَافُ بِالْبَيْتِ، وَأَنْ تَحِلَّ بِعُمْرَةٍ كَمَا فَعَلَ مَنْ لَمْ يَسُقِ الْهَدْيَ، فَأَمَرَهَا النَّبِيُّ ﷺ أَنْ تَتْرُكَ الطَّوَافَ، وَتَمْضِيَ عَلَى الْحَجِّ، فَتَوَهَّمُوا بِهَذَا الْمَعْنَى أَنَّهَا كَانَتْ مُعْتَمِرَةً، وَأَنَّهَا تَرَكَتْ عُمْرَتَهَا، وَابْتَدَأَتْ بِالْحَجِّ. قَالَ أبو عمر: وَقَدْ رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ، أَنَّهَا كَانَتْ مُهِلَّةً بِعُمْرَةٍ، كَمَا رَوَى عَنْهَا عروة. قَالُوا: وَالْغَلَطُ الَّذِي دَخَلَ عَلَى عروة، إِنَّمَا كَانَ فِي قَوْلِهِ: ( انْقُضِي رَأْسَكِ، وَامْتَشِطِي، وَدَعِي الْعُمْرَةَ، وَأَهِلِّي بِالْحَجِّ ). وَرَوَى حَمَّادُ بْنُ زَيْدٍ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ حَدَّثَنِي غَيْرُ وَاحِدٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهَا: ( دَعِي عُمْرَتَكِ، وَانْقُضِي رَأْسَكِ، وَامْتَشِطِي، وَافْعَلِي مَا يَفْعَلُ الْحَاجُّ ). فَبَيَّنَ حماد أَنَّ عروة لَمْ يَسْمَعْ هَذَا الْكَلَامَ مِنْ عائشة. قُلْتُ: مِنَ الْعَجَبِ رَدُّ هَذِهِ النُّصُوصِ الصَّحِيحَةِ الصَّرِيحَةِ الَّتِي لَا مَدْفَعَ لَهَا، وَلَا مَطْعَنَ فِيهَا، وَلَا تَحْتَمِلُ تَأْوِيلًا الْبَتَّةَ بِلَفْظٍ مُجْمَلٍ لَيْسَ ظَاهِرًا فِي أَنَّهَا كَانَتْ مُفْرِدَةً، فَإِنَّ غَايَةَ مَا احْتَجَّ بِهِ مَنْ زَعَمَ أَنَّهَا كَانَتْ مُفْرِدَةً، قَوْلُهَا: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لَا نَرَى إِلَّا أَنَّهُ الْحَجُّ. فَيَا لَلَّهِ الْعَجَبُ ! أَيُظَنُّ بِالْمُتَمَتِّعِ أَنَّهُ خَرَجَ لِغَيْرِ الْحَجِّ، بَلْ خَرَجَ لِلْحَجِّ مُتَمَتِّعًا، كَمَا أَنَّ الْمُغْتَسِلَ لِلْجَنَابَةِ إِذَا بَدَأَ فَتَوَضَّأَ لَا يَمْتَنِعُ أَنْ يَقُولَ: خَرَجْتُ لِغُسْلِ الْجَنَابَةِ ؟ وَصَدَقَتْ أُمُّ الْمُؤْمِنِينَ ؓ إِذْ كَانَتْ لَا تَرَى إِلَّا أَنَّهُ الْحَجُّ حَتَّى أَحْرَمَتْ بِعُمْرَةٍ، بِأَمْرِهِ ﷺ، وَكَلَامُهَا يُصَدِّقُ بَعْضُهُ بَعْضًا. وَأَمَّا قَوْلُهَا: لَبَّيْنَا مَعَ رَسُولِ اللَّهِ ﷺ بِالْحَجِّ، فَقَدْ قَالَ جابر عَنْهَا فِي " الصَّحِيحَيْنِ ": إِنَّهَا أَهَلَّتْ بِعُمْرَةٍ، وَكَذَلِكَ قَالَ طَاوُوسٌ عَنْهَا فِي " صَحِيحِ مسلم "، وَكَذَلِكَ قَالَ مجاهد عَنْهَا، فَلَوْ تَعَارَضَتِ الرِّوَايَاتُ عَنْهَا، فَرِوَايَةُ الصَّحَابَةِ عَنْهَا أَوْلَى أَنْ يُؤْخَذَ بِهَا مِنْ رِوَايَةِ التَّابِعِينَ، كَيْفَ وَلَا تَعَارُضَ فِي ذَلِكَ الْبَتَّةَ، فَإِنَّ الْقَائِلَ فَعَلْنَا كَذَا، يَصْدُقُ ذَلِكَ مِنْهُ بِفِعْلِهِ، وَبِفِعْلِ أَصْحَابِهِ. وَمِنَ الْعَجَبِ أَنَّهُمْ يَقُولُونَ فِي قَوْلِ ابْنِ عُمَرَ: تَمَتَّعَ رَسُولُ اللَّهِ ﷺ بِالْعُمْرَةِ إِلَى الْحَجِّ، مَعْنَاهُ: تَمَتَّعَ أَصْحَابُهُ، فَأَضَافَ الْفِعْلَ إِلَيْهِ لِأَمْرِهِ بِهِ، فَهَلَّا قُلْتُمْ فِي قَوْلِ عائشة: لَبَّيْنَا بِالْحَجِّ إِنَّ الْمُرَادَ بِهِ جِنْسُ الصَّحَابَةِ الَّذِينَ لَبَّوْا بِالْحَجِّ. وَقَوْلِهَا: فَعَلْنَا، كَمَا قَالَتْ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ وَسَافَرْنَا مَعَهُ وَنَحْوِهِ. وَيَتَعَيَّنُ قَطْعًا - إِنْ لَمْ تَكُنْ هَذِهِ الرِّوَايَةُ غَلَطًا - أَنْ تُحْمَلَ عَلَى ذَلِكَ لِلْأَحَادِيثِ الصَّحِيحَةِ الصَّرِيحَةِ، أَنَّهَا كَانَتْ أَحْرَمَتْ بِعُمْرَةٍ وَكَيْفَ يُنْسَبُ عُرْوَةُ فِي ذَلِكَ إِلَى الْغَلَطِ، وَهُوَ أَعْلَمُ النَّاسِ بِحَدِيثِهَا وَكَانَ يَسْمَعُ مِنْهَا مُشَافَهَةً بِلَا وَاسِطَةٍ. وَأَمَّا قَوْلُهُ فِي رِوَايَةِ حماد: حَدَّثَنِي غَيْرُ وَاحِدٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لَهَا: " دَعِي عُمْرَتَكِ "، فَهَذَا إِنَّمَا يَحْتَاجُ إِلَى تَعْلِيلِهِ، وَرَدِّهِ إِذَا خَالَفَ الرِّوَايَاتِ الثَّابِتَةَ عَنْهَا، فَأَمَّا إِذَا وَافَقَهَا وَصَدَّقَهَا، وَشَهِدَ لَهَا أَنَّهَا أَحْرَمَتْ بِعُمْرَةٍ، فَهَذَا يَدُلُّ عَلَى أَنَّهُ مَحْفُوظٌ، وَأَنَّ الَّذِي حَدَّثَ بِهِ ضَبَطَهُ وَحَفِظَهُ، هَذَا مَعَ أَنَّ حَمَّادَ بْنَ زَيْدٍ انْفَرَدَ بِهَذِهِ الرِّوَايَةِ الْمُعَلَّلَةِ، وَهِيَ قَوْلُهُ: فَحَدَّثَنِي غَيْرُ وَاحِدٍ، وَخَالَفَهُ جَمَاعَةٌ، فَرَوَوْهُ مُتَّصِلًا عَنْ عروة عَنْ عائشة. فَلَوْ قُدِّرَ التَّعَارُضُ، فَالْأَكْثَرُونَ أَوْلَى بِالصَّوَابِ، فَيَا لَلَّهِ الْعَجَبُ ! كَيْفَ يَكُونُ تَغْلِيطُ أَعْلَمِ النَّاسِ بِحَدِيثِهَا وَهُوَ عروة فِي قَوْلِهِ عَنْهَا: " وَكُنْتُ فِيمَنْ أَهَلَّ بِعُمْرَةٍ " سَائِغًا بِلَفْظٍ مُجْمَلٍ مُحْتَمَلٍ، وَيُقْضَى بِهِ عَلَى النَّصِّ الصَّحِيحِ الصَّرِيحِ الَّذِي شَهِدَ لَهُ سِيَاقُ الْقِصَّةِ مِنْ وُجُوهٍ مُتَعَدِّدَةٍ قَدْ تَقَدَّمَ ذِكْرُ بَعْضِهَا ؟ فَهَؤُلَاءِ أَرْبَعَةٌ رَوَوْا عَنْهَا، أَنَّهَا أَهَلَّتْ بِعُمْرَةٍ جابر، وعروة، وطاووس، ومجاهد، فَلَوْ كَانَتْ رِوَايَةُ الْقَاسِمِ وعمرة والأسود، مُعَارِضَةً لِرِوَايَةِ هَؤُلَاءِ لَكَانَتْ رِوَايَتُهُمْ أَوْلَى بِالتَّقْدِيمِ لِكَثْرَتِهِمْ، وَلِأَنَّ فِيهِمْ جابرا، وَلِفَضْلِ عروة وَعِلْمِهِ بِحَدِيثِ خَالَتِهِ ؓ. وَمِنَ الْعَجَبِ قَوْلُهُ: إِنَّ النَّبِيَّ ﷺ لَمَّا أَمَرَهَا أَنْ تَتْرُكَ الطَّوَافَ، وَتَمْضِيَ عَلَى الْحَجِّ، تَوَهَّمُوا لِهَذَا أَنَّهَا كَانَتْ مُعْتَمِرَةً، فَالنَّبِيُّ ﷺ إِنَّمَا أَمَرَهَا أَنْ تَدَعَ الْعُمْرَةَ وَتُنْشِئَ إِهْلَالًا بِالْحَجِّ، فَقَالَ لَهَا: " وَأَهِلِّي بِالْحَجِّ "، وَلَمْ يَقُلِ: " اسْتَمِرِّي عَلَيْهِ "، وَلَا امْضِي فِيهِ، وَكَيْفَ يَغْلَطُ رَاوِي الْأَمْرِ بِالِامْتِشَاطِ بِمُجَرَّدِ مُخَالَفَتِهِ لِمَذْهَبِ الرَّادِّ ؟ فَأَيْنَ فِي كِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ وَإِجْمَاعِ الْأُمَّةِ مَا يُحَرِّمُ عَلَى الْمُحْرِمِ تَسْرِيحَ شَعْرِهِ وَلَا يَسُوغُ تَغْلِيطُ الثِّقَاتِ لِنُصْرَةِ الْآرَاءِ وَالتَّقْلِيدِ. وَالْمُحْرِمُ وَإِنْ أَمِنَ مِنْ تَقْطِيعِ الشَّعْرِ، لَمْ يُمْنَعْ مِنْ تَسْرِيحِ رَأْسِهِ ، وَإِنْ لَمْ يَأْمَنْ مِنْ سُقُوطِ شَيْءٍ مِنَ الشَّعْرِ بِالتَّسْرِيحِ، فَهَذَا الْمَنْعُ مِنْهُ مَحَلُّ نِزَاعٍ وَاجْتِهَادٍ، وَالدَّلِيلُ يَفْصِلُ بَيْنَ الْمُتَنَازِعَيْنِ، فَإِنْ لَمْ يَدُلَّ كِتَابٌ وَلَا سُنَّةٌ وَلَا إِجْمَاعٌ عَلَى مَنْعِهِ فَهُوَ جَائِزٌ. فَصْلٌ وَلِلنَّاسِ فِي هَذِهِ الْعُمْرَةِ الَّتِي أَتَتْ بِهَا عائشة مِنَ التَّنْعِيمِ أَرْبَعَةُ مَسَالِكَ. أَحَدُهَا: أَنَّهَا كَانَتْ زِيَادَةً تَطْيِيبًا لِقَلْبِهَا وَجَبْرًا لَهَا، وَإِلَّا فَطَوَافُهَا وَسَعْيُهَا وَقَعَ عَنْ حَجِّهَا وَعُمْرَتِهَا، وَكَانَتْ مُتَمَتِّعَةً ثُمَّ أَدْخَلَتِ الْحَجَّ عَلَى الْعُمْرَةِ، فَصَارَتْ قَارِنَةً، وَهَذَا أَصَحُّ الْأَقْوَالِ، وَالْأَحَادِيثُ لَا تَدُلُّ عَلَى غَيْرِهِ، وَهَذَا مَسْلَكُ الشَّافِعِيِّ وأحمد وَغَيْرِهِمَا. الْمَسْلَكُ الثَّانِي: أَنَّهَا لَمَّا حَاضَتْ أَمَرَهَا أَنْ تَرْفُضَ عُمْرَتَهَا، وَتَنْتَقِلَ عَنْهَا إِلَى حَجٍّ مُفْرَدٍ، فَلَمَّا حَلَّتْ مِنَ الْحَجِّ أَمَرَهَا أَنْ تَعْتَمِرَ؛ قَضَاءً لِعُمْرَتِهَا الَّتِي أَحْرَمَتْ بِهَا أَوَّلًا، وَهَذَا مَسْلَكُ أبي حنيفة وَمَنْ تَبِعَهُ، وَعَلَى هَذَا الْقَوْلِ فَهَذِهِ الْعُمْرَةُ كَانَتْ فِي حَقِّهَا وَاجِبَةً، وَلَا بُدَّ مِنْهَا، وَعَلَى الْقَوْلِ الْأَوَّلِ كَانَتْ جَائِزَةً، وَكُلُّ مُتَمَتِّعَةٍ حَاضَتْ وَلَمْ يُمْكِنْهَا الطَّوَافُ قَبْلَ التَّعْرِيفِ، فَهِيَ عَلَى هَذَيْنِ الْقَوْلَيْنِ، إِمَّا أَنْ تُدْخِلَ الْحَجَّ عَلَى الْعُمْرَةِ، وَتَصِيرَ قَارِنَةً، وَإِمَّا أَنْ تَنْتَقِلَ عَنِ الْعُمْرَةِ إِلَى الْحَجِّ، وَتَصِيرَ مُفْرِدَةً، وَتَقْضِيَ الْعُمْرَةَ. الْمَسْلَكُ الثَّالِثُ: أَنَّهَا لَمَّا قَرَنَتْ، لَمْ يَكُنْ بُدٌّ مِنْ أَنْ تَأْتِيَ بِعُمْرَةٍ مُفْرَدَةٍ، لِأَنَّ عُمْرَةَ الْقَارِنِ لَا تُجْزِئُ عَنْ عُمْرَةِ الْإِسْلَامِ، وَهَذَا أَحَدُ الرِّوَايَتَيْنِ عَنْ أحمد. الْمَسْلَكُ الرَّابِعُ: أَنَّهَا كَانَتْ مُفْرِدَةً، وَإِنَّمَا امْتَنَعَتْ مِنْ طَوَافِ الْقُدُومِ لِأَجْلِ الْحَيْضِ، وَاسْتَمَرَّتْ عَلَى الْإِفْرَادِ حَتَّى طَهُرَتْ، وَقَضَتِ الْحَجَّ، وَهَذِهِ الْعُمْرَةُ هِيَ عُمْرَةُ الْإِسْلَامِ، وَهَذَا مَسْلَكُ القاضي إسماعيل بن إسحاق وَغَيْرِهِ مِنَ الْمَالِكِيَّةِ، وَلَا يَخْفَى مَا فِي هَذَا الْمَسْلَكِ مِنَ الضَّعْفِ، بَلْ هُوَ أَضْعَفُ الْمَسَالِكِ فِي الْحَدِيثِ. وَحَدِيثُ عائشة هَذَا يُؤْخَذُ مِنْهُ أُصُولٌ عَظِيمَةٌ مِنْ أُصُولِ الْمَنَاسِكِ. أَحَدُهَا: اكْتِفَاءُ الْقَارِنِ بِطَوَافٍ وَاحِدٍ وَسَعْيٍ وَاحِدٍ. الثَّانِي: سُقُوطُ طَوَافِ الْقُدُومِ عَنِ الْحَائِضِ ، كَمَا أَنَّ حَدِيثَ صفية زوج النبي ﷺ أَصْلٌ فِي سُقُوطِ طَوَافِ الْوَدَاعِ عَنْهَا. الثَّالِثُ: أَنَّ إِدْخَالَ الْحَجِّ عَلَى الْعُمْرَةِ لِلْحَائِضِ جَائِزٌ، كَمَا يَجُوزُ لِلطَّاهِرِ، وَأَوْلَى؛ لِأَنَّهَا مَعْذُورَةٌ مُحْتَاجَةٌ إِلَى ذَلِكَ. الرَّابِعُ: أَنَّ الْحَائِضَ تَفْعَلُ أَفْعَالَ الْحَجِّ كُلَّهَا، إِلَّا أَنَّهَا لَا تَطُوفُ بِالْبَيْتِ. الْخَامِسُ: أَنَّ التَّنْعِيمَ مِنَ الْحِلِّ. السَّادِسُ: جَوَازُ عُمْرَتَيْنِ فِي سَنَةٍ وَاحِدَةٍ ، بَلْ فِي شَهْرٍ وَاحِدٍ. السَّابِعُ: أَنَّ الْمَشْرُوعَ فِي حَقِّ الْمُتَمَتِّعِ إِذَا لَمْ يَأْمَنِ الْفَوَاتَ أَنْ يُدْخِلَ الْحَجَّ عَلَى الْعُمْرَةِ، وَحَدِيثُ عائشة أَصْلٌ فِيهِ. الثَّامِنُ: أَنَّهُ أَصْلٌ فِي الْعُمْرَةِ الْمَكِّيَّةِ، وَلَيْسَ مَعَ مَنْ يَسْتَحِبُّهَا غَيْرُهُ، فَإِنَّ النَّبِيَّ ﷺ لَمْ يَعْتَمِرْ هُوَ وَلَا أَحَدٌ مِمَّنْ حَجَّ مَعَهُ مِنْ مَكَّةَ خَارِجًا مِنْهَا إِلَّا عائشة وَحْدَهَا، فَجَعَلَ أَصْحَابُ الْعُمْرَةِ الْمَكِّيَّةِ قِصَّةَ عائشة أَصْلًا لِقَوْلِهِمْ، وَلَا دَلَالَةَ لَهُمْ فِيهَا، فَإِنَّ عُمْرَتَهَا إِمَّا أَنْ تَكُونَ قَضَاءً لِلْعُمْرَةِ الْمَرْفُوضَةِ عِنْدَ مَنْ يَقُولُ: إِنَّهَا رَفَضَتْهَا، فَهِيَ وَاجِبَةٌ قَضَاءً لَهَا، أَوْ تَكُونَ زِيَادَةً مَحْضَةً، وَتَطْيِيبًا لِقَلْبِهَا عِنْدَ مَنْ يَقُولُ: إِنَّهَا كَانَتْ قَارِنَةً، وَإِنَّ طَوَافَهَا وَسَعْيَهَا أَجْزَأَهَا عَنْ حَجِّهَا وَعُمْرَتِهَا. وَاللَّهُ أَعْلَمُ. فَصْلٌ وَأَمَّا كَوْنُ عُمْرَتِهَا تِلْكَ مُجْزِئَةً عَنْ عُمْرَةِ الْإِسْلَامِ ، فَفِيهِ قَوْلَانِ لِلْفُقَهَاءِ وَهُمَا رِوَايَتَانِ عَنْ أحمد، وَالَّذِينَ قَالُوا: لَا تُجْزِئُ، قَالُوا: الْعُمْرَةُ الْمَشْرُوعَةُ الَّتِي شَرَعَهَا رَسُولُ اللَّهِ ﷺ وَفِعْلُهَا نَوْعَانِ لَا ثَالِثَ لَهُمَا: عُمْرَةُ التَّمَتُّعِ، وَهِيَ الَّتِي أَذِنَ فِيهَا عِنْدَ الْمِيقَاتِ، وَنَدَبَ إِلَيْهَا فِي أَثْنَاءِ الطَّرِيقِ وَأَوْجَبَهَا عَلَى مَنْ لَمْ يَسُقِ الْهَدْيَ عِنْدَ الصَّفَا وَالْمَرْوَةِ. الثَّانِيَةُ: الْعُمْرَةُ الْمُفْرَدَةُ الَّتِي يُنْشَأُ لَهَا سَفَرٌ، كَعُمَرِهِ الْمُتَقَدِّمَةِ، وَلَمْ يُشْرَعْ عُمْرَةٌ مُفْرَدَةٌ غَيْرُ هَاتَيْنِ، وَفِي كِلْتَيْهِمَا الْمُعْتَمِرُ دَاخِلٌ إِلَى مَكَّةَ. وَأَمَّا عُمْرَةُ الْخَارِجِ إِلَى أَدْنَى الْحِلِّ فَلَمْ تُشْرَعْ. وَأَمَّا عُمْرَةُ عائشة، فَكَانَتْ زِيَارَةً مَحْضَةً، وَإِلَّا فَعُمْرَةُ قِرَانِهَا قَدْ أَجْزَأَتْ عَنْهَا بِنَصِّ رَسُولِ اللَّهِ - ﷺ، وَهَذَا دَلِيلٌ عَلَى أَنَّ عُمْرَةَ الْقَارِنِ تُجْزِئُ عَنْ عُمْرَةِ الْإِسْلَامِ ، وَهَذَا هُوَ الصَّوَابُ الْمَقْطُوعُ بِهِ، فَإِنَّ النَّبِيَّ ﷺ قَالَ لعائشة: ( يَسَعُكِ طَوَافُكِ لِحَجِّكِ وَعُمْرَتِكِ )، وَفِي لَفْظٍ: " يُجْزِئُكِ "، وَفِي لَفْظٍ: " يَكْفِيكِ ". وَقَالَ: ( دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ )، وَأَمَرَ كُلَّ مَنْ سَاقَ الْهَدْيَ أَنْ يَقْرِنَ بَيْنَ الْحَجِّ وَالْعُمْرَةِ، وَلَمْ يَأْمُرْ أَحَدًا مِمَّنْ قَرَنَ مَعَهُ وَسَاقَ الْهَدْيَ بِعُمْرَةٍ أُخْرَى غَيْرَ عُمْرَةِ الْقِرَانِ، فَصَحَّ إِجْزَاءُ عُمْرَةِ الْقَارِنِ عَنْ عُمْرَةِ الْإِسْلَامِ قَطْعًا وَبِاللَّهِ التَّوْفِيقُ. فَصْلٌ وَأَمَّا مَوْضِعُ حَيْضِهَا، فَهُوَ بِسَرِفٍ بِلَا رَيْبٍ، وَمَوْضِعُ طُهْرِهَا قَدِ اخْتُلِفَ فِيهِ، فَقِيلَ: بِعَرَفَةَ هَكَذَا رَوَى مجاهد عَنْهَا، وَرَوَى عروة عَنْهَا أَنَّهَا أَظَلَّهَا يَوْمَ عَرَفَةَ وَهِيَ حَائِضٌ وَلَا تَنَافِي بَيْنَهُمَا، وَالْحَدِيثَانِ صَحِيحَانِ، وَقَدْ حَمَلَهُمَا ابْنُ حَزْمٍ عَلَى مَعْنَيَيْنِ، فَطُهْرُ عَرَفَةَ : هُوَ الِاغْتِسَالُ لِلْوُقُوفِ بِهَا عِنْدَهُ، قَالَ: لِأَنَّهَا قَالَتْ: تَطَهَّرْتُ بِعَرَفَةَ، وَالتَّطَهُّرُ غَيْرُ الطُّهْرِ، قَالَ: وَقَدْ ذَكَرَ القاسم يَوْمَ طُهْرِهَا، أَنَّهُ يَوْمُ النَّحْرِ، وَحَدِيثُهُ فِي " صَحِيحِ مسلم ". قَالَ: وَقَدِ اتَّفَقَ القاسم وعروة عَلَى أَنَّهَا كَانَتْ يَوْمَ عَرَفَةَ حَائِضًا، وَهُمَا أَقْرَبُ النَّاسِ مِنْهَا. وَقَدْ رَوَى أبو داود: حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيلَ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْهَا: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ مُوَافِينَ هِلَالَ ذِي الْحِجَّةِ... فَذَكَرَتِ الْحَدِيثَ، وَفِيهِ فَلَمَّا كَانَتْ لَيْلَةُ الْبَطْحَاءِ، طَهُرَتْ عائشة، وَهَذَا إِسْنَادٌ صَحِيحٌ لَكِنْ قَالَ ابْنُ حَزْمٍ: إِنَّهُ حَدِيثٌ مُنْكَرٌ، مُخَالِفٌ لِمَا رَوَى هَؤُلَاءِ كُلُّهُمْ عَنْهَا، وَهُوَ قَوْلُهُ: إِنَّهَا طَهُرَتْ لَيْلَةَ الْبَطْحَاءِ، وَلَيْلَةُ الْبَطْحَاءِ كَانَتْ بَعْدَ يَوْمِ النَّحْرِ بِأَرْبَعِ لَيَالٍ، وَهَذَا مُحَالٌ إِلَّا أَنَّنَا لَمَّا تَدَبَّرْنَا وَجَدْنَا هَذِهِ اللَّفْظَةَ لَيْسَتْ مِنْ كَلَامِ عائشة، فَسَقَطَ التَّعَلُّقُ بِهَا، لِأَنَّهَا مِمَّنْ دُونَ عائشة، وَهِيَ أَعْلَمُ بِنَفْسِهَا. قَالَ: وَقَدْ رَوَى حَدِيثَ حَمَّادِ بْنِ سَلَمَةَ هَذَا وُهَيْبُ بْنُ خَالِدٍ، وَحَمَّادُ بْنُ زَيْدٍ، فَلَمْ يَذْكُرَا هَذِهِ اللَّفْظَةَ. قُلْتُ: يَتَعَيَّنُ تَقْدِيمُ حَدِيثِ حَمَّادِ بْنِ زَيْدٍ وَمَنْ مَعَهُ عَلَى حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ لِوُجُوهٍ. أَحَدُهَا: أَنَّهُ أَحْفَظُ وَأَثْبَتُ مِنْ حَمَّادِ بْنِ سَلَمَةَ. الثَّانِي: أَنَّ حَدِيثَهُمْ فِيهِ إِخْبَارُهَا عَنْ نَفْسِهَا، وَحَدِيثَهُ فِيهِ الْإِخْبَارُ عَنْهَا. الثَّالِثُ: أَنَّ الزُّهْرِيَّ رَوَى عَنْ عروة عَنْهَا الْحَدِيثَ، وَفِيهِ: فَلَمْ أَزَلْ حَائِضًا حَتَّى كَانَ يَوْمُ عَرَفَةَ، وَهَذِهِ الْغَايَةُ هِيَ الَّتِي بَيَّنَهَا مجاهد والقاسم عَنْهَا، لَكِنْ قَالَ مجاهد عَنْهَا: فَتَطَهَّرَتْ بِعَرَفَةَ، والقاسم قَالَ: يَوْمَ النَّحْرِ. وقال ﷺ لأصحابه لَمَّا كَانَ بِسَرِفٍ،: ( مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ، فَأَحَبَّ أَنْ يَجْعَلَهَا عُمْرَةً فَلْيَفْعَلْ، وَمَنْ كَانَ مَعَهُ هَدْيٌ فَلَا )، وَهَذِهِ رُتْبَةٌ أُخْرَى فَوْقَ رُتْبَةِ التَّخْيِيرِ عِنْدَ الْمِيقَاتِ. فَلَمَّا كَانَ بِمَكَّةَ، أَمَرَ أَمْرًا حَتْمًا مَنْ لَا هَدْيَ مَعَهُ أَنْ يَجْعَلَهَا عُمْرَةً وَيَحِلَّ مِنْ إِحْرَامِهِ، وَمَنْ مَعَهُ هَدْيٌ أَنْ يُقِيمَ عَلَى إِحْرَامِهِ، وَلَمْ يَنْسَخْ ذَلِكَ شَيْءٌ الْبَتَّةَ، بَلْ سَأَلَهُ سراقة بن مالك عَنْ هَذِهِ الْعُمْرَةِ الَّتِي أَمَرَهُمْ بِالْفَسْخِ إِلَيْهَا، هَلْ هِيَ لِعَامِهِمْ ذَلِكَ أَمْ لِلْأَبَدِ، قَالَ: ( بَلْ لِلْأَبَدِ، وَإِنَّ الْعُمْرَةَ قَدْ دَخَلَتْ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ ). وَقَدْ رَوَى عَنْهُ ﷺ الْأَمْرَ بِفَسْخِ الْحَجِّ إِلَى الْعُمْرَةِ أَرْبَعَةَ عَشَرَ مِنْ أَصْحَابِهِ، وَأَحَادِيثُهُمْ كُلُّهَا صِحَاحٌ، وَهُمْ عائشة وحفصة أُمَّا الْمُؤْمِنِينَ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وفاطمة بنت رسول الله - ﷺ، وأسماء بنت أبي بكر الصديق، وَجَابِرُ بْنُ عَبْدِ اللَّهِ، وَأَبُو سَعِيدٍ الْخُدْرِيُّ، وَالْبَرَاءُ بْنُ عَازِبٍ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ، وَأَنَسُ بْنُ مَالِكٍ، وَأَبُو مُوسَى الْأَشْعَرِيُّ، وَعَبْدُ اللَّهِ بْنُ عَبَّاسٍ، وسبرة بن معبد الجهني، وسراقة بن مالك المدلجي ؓ، وَنَحْنُ نُشِيرُ إِلَى هَذِهِ الْأَحَادِيثِ. فَفِي " الصَّحِيحَيْنِ ": عَنِ ابْنِ عَبَّاسٍ، ( قَدِمَ النَّبِيُّ ﷺ وَأَصْحَابُهُ صَبِيحَةَ رَابِعَةٍ مُهِلِّينَ بِالْحَجِّ، فَأَمَرَهُمْ أَنْ يَجْعَلُوهَا عُمْرَةً، فَتَعَاظَمَ ذَلِكَ عِنْدَهُمْ، فَقَالُوا: يَا رَسُولَ اللَّهِ ! أَيُّ الْحِلِّ ؟ فَقَالَ " الْحِلُّ كُلُّهُ ). وَفِي لَفْظٍ لمسلم: ( قَدِمَ النَّبِيُّ ﷺ وَأَصْحَابُهُ لِأَرْبَعٍ خَلَوْنَ مِنَ الْعَشْرِ إِلَى مَكَّةَ، وَهُمْ يُلَبُّونَ بِالْحَجِّ، فَأَمَرَهُمْ رَسُولُ اللَّهِ ﷺ أَنْ يَجْعَلُوهَا عُمْرَةً، وَفِي لَفْظٍ: وَأَمَرَ أَصْحَابَهُ أَنْ يَجْعَلُوا إِحْرَامَهُمْ بِعُمْرَةٍ إِلَّا مَنْ كَانَ مَعَهُ الْهَدْيُ ). وَفِي " الصَّحِيحَيْنِ " عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ: ( أَهَلَّ النَّبِيُّ ﷺ وَأَصْحَابُهُ بِالْحَجِّ، وَلَيْسَ مَعَ أَحَدٍ مِنْهُمْ هَدْيٌ غَيْرَ النَّبِيِّ ﷺ وطلحة، وَقَدِمَ علي ؓ مِنَ الْيَمَنِ وَمَعَهُ هَدْيٌ، فَقَالَ أَهْلَلْتُ بِمَا أَهَلَّ بِهِ النَّبِيُّ ﷺ، فَأَمَرَهُمُ النَّبِيُّ ﷺ أَنْ يَجْعَلُوهَا عُمْرَةً، وَيَطُوفُوا، وَيُقَصِّرُوا، وَيَحِلُّوا إِلَّا مَنْ كَانَ مَعَهُ الْهَدْيُ، قَالُوا: نَنْطَلِقُ إِلَى مِنًى وَذَكَرُ أَحَدِنَا يَقْطُرُ، فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ، فَقَالَ: " لَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ مَا أَهْدَيْتُ، وَلَوْلَا أَنَّ مَعِيَ الْهَدْيَ لَأَحْلَلْتُ )، وَفِي لَفْظٍ: فَقَامَ فِينَا فَقَالَ: ( لَقَدْ عَلِمْتُمْ أَنِّي أَتْقَاكُمْ لِلَّهِ وَأَصْدَقُكُمْ، وَأَبَرُّكُمْ، وَلَوْلَا أَنَّ مَعِيَ الْهَدْيَ لَحَلَلْتُ كَمَا تَحِلُّونَ، وَلَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ، لَمْ أَسُقِ الْهَدْيَ، فَحِلُّوا " فَحَلَلْنَا، وَسَمِعْنَا وَأَطَعْنَا )، وَفِي لَفْظٍ: ( أَمَرَنَا رَسُولُ اللَّهِ ﷺ لَمَّا أَحْلَلْنَا، أَنْ نُحْرِمَ إِذَا تَوَجَّهْنَا إِلَى مِنًى. قَالَ: فَأَهْلَلْنَا مِنَ الْأَبْطَحِ، فَقَالَ سراقة بن مالك بن جعشم: يَا رَسُولَ اللَّهِ ! لِعَامِنَا هَذَا أَمْ لِلْأَبَدِ ؟ قَالَ لِلْأَبَدِ ). وَهَذِهِ الْأَلْفَاظُ كُلُّهَا فِي الصَّحِيحِ، وَهَذَا اللَّفْظُ الْأَخِيرُ صَرِيحٌ فِي إِبْطَالِ قَوْلِ مَنْ قَالَ: إِنَّ ذَلِكَ كَانَ خَاصًّا بِهِمْ، فَإِنَّهُ حِينَئِذٍ يَكُونُ لِعَامِهِمْ ذَلِكَ وَحْدَهُ لَا لِلْأَبَدِ، وَرَسُولُ اللَّهِ ﷺ يَقُولُ: إِنَّهُ لِلْأَبَدِ. وَفِي " الْمُسْنَدِ ": عَنِ ابْنِ عُمَرَ ( قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ وَأَصْحَابُهُ مُهِلِّينَ بِالْحَجِّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " مَنْ شَاءَ أَنْ يَجْعَلَهَا عُمْرَةً إِلَّا مَنْ كَانَ مَعَهُ الْهَدْيُ ". قَالُوا: يَا رَسُولَ اللَّهِ ! أَيَرُوحُ أَحَدُنَا إِلَى مِنًى وَذَكَرَهُ يَقْطُرُ مَنِيًّا ؟ قَالَ: " نَعَمْ " وَسَطَعَتِ الْمَجَامِرُ ). وَفِي " السُّنَنِ ": عَنِ الربيع بن سبرة، عَنْ أَبِيهِ: ( خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ حَتَّى إِذَا كُنَّا بِعُسْفَانَ، قَالَ سراقة بن مالك المدلجي: يَا رَسُولَ اللَّهِ ! اقْضِ لَنَا قَضَاءَ قَوْمٍ كَأَنَّمَا وُلِدُوا الْيَوْمَ، فَقَالَ: " إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَدْخَلَ عَلَيْكُمْ فِي حَجَّةٍ عُمْرَةً، فَإِذَا قَدِمْتُمْ، فَمَنْ تَطَوَّفَ بِالْبَيْتِ وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ، فَقَدْ حَلَّ إِلَّا مَنْ مَعَهُ هَدْيٌ ). وَفِي " الصَّحِيحَيْنِ " عَنْ عائشة: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لَا نَذْكُرُ إِلَّا الْحَجَّ... فَذَكَرَتِ الْحَدِيثَ، وَفِيهِ: ( فَلَمَّا قَدِمْنَا مَكَّةَ، قَالَ النَّبِيُّ ﷺ لِأَصْحَابِهِ "اجْعَلُوهَا عُمْرَةً "، فَأَحَلَّ النَّاسُ إِلَّا مَنْ كَانَ مَعَهُ الْهَدْيُ... )، وَذَكَرَتْ بَاقِيَ الْحَدِيثِ. وَفِي لَفْظٍ لِلْبُخَارِيِّ: ( خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لَا نَرَى إِلَّا الْحَجَّ، فَلَمَّا قَدِمْنَا تَطَوَّفْنَا بِالْبَيْتِ، فَأَمَرَ النَّبِيُّ ﷺ مَنْ لَمْ يَكُنْ سَاقَ الْهَدْيَ أَنْ يَحِلَّ، فَحَلَّ مَنْ لَمْ يَكُنْ سَاقَ الْهَدْيَ وَنِسَاؤُهُ لَمْ يَسُقْنَ، فَأَحْلَلْنَ ). وَفِي لَفْظٍ لمسلم: ( دَخَلَ عَلَيَّ رَسُولُ اللَّهِ ﷺ وَهُوَ غَضْبَانُ، فَقُلْتُ: مَنْ أَغْضَبَكَ يَا رَسُولَ اللَّهِ أَدْخَلَهُ اللَّهُ النَّارَ. قَالَ: أَوَمَا شَعَرْتِ أَنِّي أَمَرْتُ النَّاسَ بِأَمْرٍ فَإِذَا هُمْ يَتَرَدَّدُونَ، وَلَوِ اسْتَقْبَلْتُ مِنْ أَمْرِي مَا اسْتَدْبَرْتُ. مَا سُقْتُ الْهَدْيَ مَعِي حَتَّى أَشْتَرِيَهُ، ثُمَّ أُحِلَّ كَمَا حَلُّوا ). وَقَالَ مالك: عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عمرة، قَالَتْ: سَمِعْتُ ( عائشة تَقُولُ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ لِخَمْسِ لَيَالٍ بَقَيْنَ مِنْ ذِي الْقَعْدَةِ، وَلَا نَرَى إِلَّا أَنَّهُ الْحَجُّ، فَلَمَّا دَنَوْنَا مِنْ مَكَّةَ، أَمَرَ رَسُولُ اللَّهِ ﷺ مَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ إِذَا طَافَ بِالْبَيْتِ وَسَعَى بَيْنَ الصَّفَا وَالْمَرْوَةِ أَنْ يَحِلَّ )، قَالَ يَحْيَى بْنُ سَعِيدٍ: فَذَكَرْتُ هَذَا الْحَدِيثَ لِلْقَاسِمِ بْنِ مُحَمَّدٍ، فَقَالَ: أَتَتْكَ وَاللَّهِ بِالْحَدِيثِ عَلَى وَجْهِهِ. وَفِي " صَحِيحِ مسلم ": عَنِ ابْنِ عُمَرَ، قَالَ: حَدَّثَتْنِي حفصة ( أَنَّ النَّبِيَّ ﷺ أَمَرَ أَزْوَاجَهُ أَنْ يَحْلِلْنَ عَامَ حَجَّةِ الْوَدَاعِ، فَقُلْتُ: مَا مَنَعَكَ أَنْ تَحِلَّ ؟ فَقَالَ: " إِنِّي لَبَّدْتُ رَأْسِي، وَقَلَّدْتُ هَدْيِي، فَلَا أُحِلُّ حَتَّى أَنْحَرَ الْهَدْيَ ). وَفِي " صَحِيحِ مسلم: ( عَنْ أسماء بنت أبي بكر ؓ، خَرَجْنَا مُحْرِمِينَ فَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ كَانَ مَعَهُ هَدْيٌ فَلْيَقُمْ عَلَى إِحْرَامِهِ، وَمَنْ لَمْ يَكُنْ مَعَهُ هَدْيٌ فَلْيَحْلِلْ )، وَذَكَرَتِ الْحَدِيثَ. وَفِي " صَحِيحِ مسلم " أَيْضًا: ( عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ، قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ نَصْرُخُ بِالْحَجِّ صُرَاخًا، فَلَمَّا قَدِمْنَا مَكَّةَ أَمَرَنَا أَنْ نَجْعَلَهَا عُمْرَةً إِلَّا مَنْ سَاقَ الْهَدْيَ. فَلَمَّا كَانَ يَوْمُ التَّرْوِيَةِ، وَرُحْنَا إِلَى مِنًى، أَهْلَلْنَا بِالْحَجِّ ). وَفِي " صَحِيحِ الْبُخَارِيِّ ": عَنِ ابْنِ عَبَّاسٍ ؓ، قَالَ: ( أَهَلَّ الْمُهَاجِرُونَ وَالْأَنْصَارُ، وَأَزْوَاجُ النَّبِيِّ ﷺ فِي حَجَّةِ الْوَدَاعِ، وَأَهْلَلْنَا فَلَمَّا قَدِمْنَا مَكَّةَ، قَالَ رَسُولُ اللَّهِ ﷺ: اجْعَلُوا إِهْلَالَكُمْ بِالْحَجِّ عُمْرَةً إِلَّا مَنْ قَلَّدَ الْهَدْيَ... ) ( نَقْلُ الْخِلَافِ فِيمَنْ لَمْ يَسُقِ الْهَدْيَ هَلْ لَهُ فَسْخٌ أَمْ لَا ) وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي ذَلِكَ، فَقَالَ مَالِكٌ وَأَبُو حَنِيفَةَ وَالشَّافِعِيُّ: كَانَ ذَلِكَ مِنْ خَصَائِصِ الصَّحَابَةِ، ثُمَّ نُسِخَ جَوَازُ الْفَسْخِ لِغَيْرِهِمْ. وَتَمَسَّكُوا بِقَوْلِ أَبِي ذَرٍّ، ؓ: لَمْ يَكُنْ فَسْخُ الْحَجِّ إِلَى الْعُمْرَةِ إِلَّا لِأَصْحَابِ مُحَمَّدٍ ﷺ. رَوَاهُ مُسْلِمٌ. وَأَمَّا الْإِمَامُ أَحْمَدُ فَرَدَّ ذَلِكَ وَقَالَ: قَدْ رَوَاهُ أَحَدَ عَشَرَ صَحَابِيًّا، فَأَيْنَ تَقَعُ هَذِهِ الرِّوَايَةُ مِنْ ذَلِكَ ؟! وَذَهَبَ، رَحِمَهُ اللَّهُ، إِلَى جَوَازِ الْفَسْخِ لِغَيْرِ الصَّحَابَةِ. وَقَالَ ابْنُ عَبَّاسٍ، ؓ، بِوُجُوبِ الْفَسْخِ عَلَى كُلِّ مَنْ لَمْ يَسُقِ الْهَدْيَ ، بَلْ عِنْدَهُ أَنَّهُ يَحِلُّ شَرْعًا إِذَا طَافَ بِالْبَيْتِ وَلَمْ يَكُنْ سَاقَ هَدْيًا صَارَ حَلَالًا بِمُجَرَّدِ ذَلِكَ، وَلَيْسَ عِنْدَهُ النُّسُكُ إِلَّا الْقِرَانُ لِمَنْ سَاقَ الْهَدْيَ، أَوِ التَّمَتُّعُ لِمَنْ لَمْ يَسُقْ. فَاللَّهُ أَعْلَمُ.
Translation
✧ [What the Messenger commanded ʿĀʾishah concerning her menstruation] Ibn Isḥāq said: ʿAbd al-Raḥmān b. al-Qāsim narrated to me, from his father al-Qāsim b. Muḥammad, from ʿĀʾishah, who said: He did not mention—nor did the people mention—anything but the ḥajj, until when he was at Sarif and the Messenger of Allah ﷺ had driven the sacrificial animals with him along with notables among the notables of the people, he commanded the people to exit ihrām by performing ʿumrah, except for those who had driven sacrificial animals. She said: And I menstruated that day, and he entered upon me while I was weeping. He said: "What is with you, O ʿĀʾishah? Perhaps you have menstruated?" She said: I said: "Yes, and by Allah, I wish I had not set out with you this year on this journey." He said: "Do not say that, for you will fulfill everything the pilgrim fulfills except that you will not circumambulate the House." She said: And the Messenger of Allah ﷺ entered Makkah, and everyone who had no sacrificial animal with him exited ihrām, and his wives exited ihrām by ʿumrah. When it was the Day of Sacrifice, much beef was brought to me and placed in my house, so I said: "What is this?" They said: "The Messenger of Allah ﷺ slaughtered cows on behalf of his wives." Until when it was the night of al-Ḥaṣbah, the Messenger of Allah ﷺ sent me with my brother ʿAbd al-Raḥmān b. Abī Bakr, and he made me perform ʿumrah from al-Tanʿīm in place of my ʿumrah that I had missed. Ibn Isḥāq said: And Nāfiʿ, the mawlā of ʿAbd Allāh b. ʿUmar, narrated to me, from ʿAbd Allāh b. ʿUmar, from Ḥafṣah bt. ʿUmar, who said: When the Messenger of Allah ﷺ commanded his wives to exit ihrām by ʿumrah, they said: "What prevents you, O Messenger of Allah, from exiting ihrām with us?" He said: "I have garlanded the sacrificial animals and matted my hair, so I will not exit ihrām until I slaughter my sacrificial animal." The scholars have disputed concerning the story of ʿĀʾishah: was she performing tamattuʿ or was she performing ifrād? If she was performing tamattuʿ, then did she abandon her ʿumrah, or did she transfer to ifrād and incorporate the ḥajj into it, thus becoming a qārin, and was the ʿumrah she performed from al-Tanʿīm obligatory or not? And if it was not obligatory, does it suffice for the ʿumrah of Islam or not? They also disagreed about the place of her menstruation and the place of her purity. And the jurists disagreed about an issue based on the story of ʿĀʾishah, which is that if a woman enters ihrām for ʿumrah, then menstruates and cannot perform the ṭawāf before the standing at ʿArafah, should she abandon the ihrām of ʿumrah and enter ihrām for ḥajj alone, or should she incorporate the ḥajj into the ʿumrah and become a qārin? The jurists of Kufa, among them Abū Ḥanīfah and his companions, said the first opinion, and the jurists of the Ḥijāz, among them al-Shāfiʿī and Mālik, said the second, and it is the school of the people of ḥadīth such as Imam Aḥmad and his followers. Al-Kūfiyyūn said: It is established in the "two Ṣaḥīḥs", from ʿUrwah, from ʿĀʾishah that she said: "I entered ihrām for ʿumrah and arrived in Makkah while I was menstruating, and I did not circumambulate the House nor [go] between al-Ṣafā and al-Marwah. I complained of that to the Messenger of Allah ﷺ, and he said: 'Undo your hair, comb it, enter ihrām for ḥajj, and leave the ʿumrah.' She said: 'I did so, and when I completed the ḥajj, the Messenger of Allah ﷺ sent me with ʿAbd al-Raḥmān b. Abī Bakr to al-Tanʿīm, and I performed ʿumrah from it.' He said: 'This is in place of your ʿumrah.'" They said: This indicates that she was performing tamattuʿ, and that she abandoned her ʿumrah and entered ihrām for ḥajj, because of his saying ﷺ: "Leave your ʿumrah," and his saying: "Undo your hair and comb it." Had she remained in her ihrām, it would not have been permissible for her to comb her hair. And because he said about the ʿumrah she performed from al-Tanʿīm: "This is in place of your ʿumrah." Had her first ʿumrah remained, this would not have been in place of it; rather, it would have been an independent ʿumrah. The majority said: If you were to contemplate the story of ʿĀʾishah with true contemplation, and combine its various versions and aspects, it would become clear to you that she performed qirān and did not abandon the ʿumrah. In "Ṣaḥīḥ Muslim" from Jābir ؓ, he said: "ʿĀʾishah entered ihrām for ʿumrah until when she was at Sarif she menstruated. Then the Messenger of Allah ﷺ entered upon ʿĀʾishah and found her weeping, so he said: 'What is your matter?' She said: 'My matter is that I have menstruated, the people have exited ihrām, but I have not exited ihrām and have not circumambulated the House, and the people are now going to ḥajj.' He said: 'This is a matter Allah has decreed for the daughters of Adam, so perform ghusl, then enter ihrām for ḥajj.' So she did so and stood at all the stations, until when she became pure she circumambulated the Kaʿbah and [went] between al-Ṣafā and al-Marwah. Then he said: 'You have exited ihrām from your ḥajj and your ʿumrah.' She said: 'O Messenger of Allah, I find in myself that I did not circumambulate the House until I performed ḥajj.' He said: 'Take her, O ʿAbd al-Raḥmān, and make her perform ʿumrah from al-Tanʿīm.'" And in "Ṣaḥīḥ Muslim" from the ḥadīth of Ṭāwūs from her: "I entered ihrām for ʿumrah and arrived but did not circumambulate until I menstruated, and I performed all the rites. The Prophet ﷺ said to her on the day of departure: 'Your ṭawāf suffices you for your ḥajj and your ʿumrah.'" So these are explicit texts that she was in ḥajj and ʿumrah, not in ḥajj alone, and explicit that a qārin is sufficed by one ṭawāf and one saʿy, and explicit that she did not abandon the ihrām of ʿumrah; rather, she remained in her ihrām as she was and did not exit it. In some versions of the ḥadīth: "Remain in your ʿumrah, perhaps Allah will grant it to you." And this does not contradict his saying "Leave your ʿumrah." For if the meaning were to abandon it and leave it, he would not have said to her: "Your ṭawāf suffices you for your ḥajj and your ʿumrah." Thus it is known that the meaning is: leave its actions, not abandon its ihrām. As for his saying: "Undo your hair and comb it," this is one of the things that has perplexed people, and they have four approaches concerning it. The first is that it indicates the abandonment of the ʿumrah, as the Ḥanafiyyah said. The second approach is that it indicates that it is permissible for a muḥrim to comb his hair, and there is no evidence from the Book, the Sunnah, or consensus prohibiting or forbidding that; this is the opinion of Ibn Ḥazm and others. The third approach is to declare this wording defective and reject it because ʿUrwah was alone in narrating it and contradicted the rest of the narrators. Ṭāwūs, al-Qāsim, al-Aswad, and others narrated her ḥadīth, and none of them mentioned this wording. They said: Ḥammād b. Zayd narrated from Hishām b. ʿUrwah, from his father, from ʿĀʾishah, the ḥadīth of her menstruation during the ḥajj, and he said in it: More than one narrated to me that the Messenger of Allah ﷺ said to her: "Leave your ʿumrah, undo your hair, and comb it," and he mentioned the rest of the ḥadīth... They said: This indicates that ʿUrwah did not hear this addition from ʿĀʾishah. The fourth approach is that his saying "Leave the ʿumrah" means: leave it as it is, do not exit from it; the meaning is not to abandon it. They said: Two things indicate this. One of them is his saying: "Your ṭawāf suffices you for your ḥajj and your ʿumrah." The second is his saying: "Remain in your ʿumrah." They said: This is more appropriate than interpreting it as abandonment because it is free from contradiction. They said: As for his saying "This is in place of your ʿumrah," ʿĀʾishah wanted to perform a separate ʿumrah, so the Prophet ﷺ informed her that her ṭawāf counted for her ḥajj and her ʿumrah, and that her ʿumrah had been incorporated into her ḥajj, so she became a qārin. But she insisted on a separate ʿumrah as she had originally intended, and when that was accomplished for her, he said: "This is in place of your ʿumrah." And in "Sunan al-Athram" from al-Aswad, who said: I said to ʿĀʾishah: "Did you perform ʿumrah after the ḥajj?" She said: "By Allah, it was not an ʿumrah; it was only a visit I made to the House." Imam Aḥmad said: The Prophet ﷺ only made ʿĀʾishah perform ʿumrah when she insisted, saying: "The people return with two rituals, and I return with one?" He said: "O ʿAbd al-Raḥmān, make her perform ʿumrah." He looked at the nearest place outside the ḥaram and made her perform ʿumrah from there. Section People have differed about what ʿĀʾishah first entered ihrām for, in two opinions. One of them: It was a separate ʿumrah, and this is the correct view because of the ḥadīths we have mentioned. In the "Ṣaḥīḥ" from her, she said: "We set out with the Messenger of Allah ﷺ for the Farewell Pilgrimage, coinciding with the new moon of Dhū al-Ḥijjah. The Messenger of Allah ﷺ said: 'Whoever among you wishes to enter ihrām for ʿumrah, let him do so. Were it not that I have garlanded the sacrificial animals, I would have entered ihrām for ʿumrah.' She said: Some of the people entered ihrām for ʿumrah, and some entered ihrām for ḥajj. She said: I was among those who entered ihrām for ʿumrah," and she mentioned the ḥadīth... "And his saying in the ḥadīth: 'Leave the ʿumrah and enter ihrām for ḥajj,' he said to her at Sarif, near Makkah, and it is explicit that her ihrām was for ʿumrah. The second opinion: She first entered ihrām for ḥajj and was performing ifrād. Ibn ʿAbd al-Barr said: Al-Qāsim b. Muḥammad, al-Aswad b. Yazīd, and ʿAmrah all narrated from ʿĀʾishah what indicates that she was in ihrām for ḥajj, not ʿumrah. Among them is the ḥadīth of ʿAmrah from her: "We set out with the Messenger of Allah ﷺ and we thought it was nothing but ḥajj," and the ḥadīth of al-Aswad b. Yazīd is similar, and the ḥadīth of al-Qāsim: "We made talbiyah with the Messenger of Allah ﷺ for ḥajj." He said: They declared ʿUrwah to be mistaken in his saying from her: "I was among those who entered ihrām for ʿumrah." Ismāʿīl b. Isḥāq said: These narrators—meaning al-Aswad, al-Qāsim, and ʿAmrah—agreed upon the narrations we mentioned, so we know thereby that the narrations reported from ʿUrwah are mistaken. He said: It seems the error was that she was unable to circumambulate the House and exit ihrām by ʿumrah as those who had not driven sacrificial animals did, and the Prophet ﷺ commanded her to leave the ṭawāf and proceed with the ḥajj, so they imagined from this meaning that she was performing ʿumrah and that she abandoned her ʿumrah and began the ḥajj. Abū ʿUmar said: Jābir b. ʿAbd Allāh narrated that she had entered ihrām for ʿumrah, as ʿUrwah narrated from her. They said: The error that entered upon ʿUrwah was only in his saying: "Undo your hair, comb it, leave the ʿumrah, and enter ihrām for ḥajj." Ḥammād b. Zayd narrated from Hishām b. ʿUrwah, from his father: More than one narrated to me that the Messenger of Allah ﷺ said to her: "Leave your ʿumrah, undo your hair, comb it, and do what the pilgrim does." Thus Ḥammād made clear that ʿUrwah did not hear this speech from ʿĀʾishah. I say: How astonishing it is to reject these authentic, explicit texts that cannot be repelled, impugned, or interpreted at all by a general wording that is not apparent that she was performing ifrād. For the utmost evidence of one who claims she was performing ifrād is her saying: "We set out with the Messenger of Allah ﷺ and we thought it was nothing but ḥajj." How astonishing! Is it thought that a mutamattiʿ set out for other than ḥajj? Rather, he set out for ḥajj as a mutamattiʿ, just as one performing ghusl for janābah, if he begins with wuḍūʾ, it is not impossible for him to say: "I set out for the ghusl of janābah." And the Mother of the Believers ؓ spoke truthfully, since she thought it was nothing but ḥajj until she entered ihrām for ʿumrah by his ﷺ command, and her words confirm one another. As for her saying: "We made talbiyah with the Messenger of Allah ﷺ for ḥajj," Jābir said from her in the "two Ṣaḥīḥs" that she entered ihrām for ʿumrah, and likewise Ṭāwūs said from her in "Ṣaḥīḥ Muslim," and likewise Mujāhid said from her. So if the narrations from her conflict, the narration of the Companions from her is more entitled to be accepted than the narration of the Successors. How could there be no conflict at all, for the one who says "we did such" is truthful in that by his own action and by the action of his companions. How astonishing that they say about Ibn ʿUmar's saying: "The Messenger of Allah ﷺ performed tamattuʿ with the ʿumrah to the ḥajj," meaning: his companions performed tamattuʿ, so he attributed the action to him because of his command. Then why do you not say about ʿĀʾishah's saying: "We made talbiyah for ḥajj" that the meaning is the category of Companions who made talbiyah for ḥajj, and her saying "we did" is like her saying "we set out with the Messenger of Allah ﷺ and traveled with him" and the like? And it is definitively determined—unless this narration is a mistake—that it must be interpreted in that way because of the authentic, explicit ḥadīths that she had entered ihrām for ʿumrah. And how can ʿUrwah be attributed with error in that, when he is the most knowledgeable of people about her ḥadīth and used to hear from her directly without an intermediary. As for his saying in the narration of Ḥammād: "More than one narrated to me that the Messenger of Allah ﷺ said to her: 'Leave your ʿumrah,'" this only needs to be declared defective and rejected if it contradicts the established narrations from her. But if it agrees with them and confirms them and testifies that she entered ihrām for ʿumrah, then this indicates that it is preserved and that the one who narrated it was precise and accurate in it. This is despite the fact that Ḥammād b. Zayd was alone in this defective narration, namely his saying "more than one narrated to me," and a group contradicted him and narrated it connected from ʿUrwah from ʿĀʾishah. Even if conflict were assumed, the more numerous are more entitled to correctness. How astonishing! How can declaring erroneous the most knowledgeable of people about her ḥadīth, namely ʿUrwah, in his saying from her: "I was among those who entered ihrām for ʿumrah," be acceptable by a general, ambiguous wording, and thereby ruling against the authentic, explicit text that the context of the story supports from multiple angles, some of which have already been mentioned? For these are four who narrated from her that she entered ihrām for ʿumrah: Jābir, ʿUrwah, Ṭāwūs, and Mujāhid. Even if the narration of al-Qāsim, ʿAmrah, and al-Aswad conflicted with their narration, their narration would be more entitled to precedence because of their greater number, because among them is Jābir, and because of the excellence of ʿUrwah and his knowledge of the ḥadīth of his maternal aunt ؓ. How astonishing his saying: "When the Prophet ﷺ commanded her to leave the ṭawāf and proceed with the ḥajj, they imagined from this that she was performing ʿumrah." But the Prophet ﷺ commanded her to leave the ʿumrah and initiate ihrām for ḥajj, saying to her: "Enter ihrām for ḥajj," and he did not say: "Continue upon it" or "proceed in it." And how can the narrator of the command to comb be mistaken merely because it conflicts with the school of the one who rejects it? Where is there in the Book of Allah, the Sunnah of His Messenger, or the consensus of the ummah anything that forbids a muḥrim from combing his hair? It is not permissible to declare trustworthy narrators mistaken for the sake of supporting opinions and taqlīd. A muḥrim, even if he is safe from cutting hair, is not forbidden from combing his head. And if he is not safe from some hair falling due to combing, then this prohibition is a matter of dispute and ijtihād, and evidence decides between the disputants. If no Book, Sunnah, or consensus indicates its prohibition, then it is permissible. Section People have four approaches concerning this ʿumrah that ʿĀʾishah performed from al-Tanʿīm. The first is that it was an additional act to please her heart and console her, and otherwise her ṭawāf and saʿy counted for her ḥajj and her ʿumrah. She was performing tamattuʿ, then she incorporated the ḥajj into the ʿumrah and became a qārin. This is the most correct of the opinions, and the ḥadīths do not indicate anything else. This is the approach of al-Shāfiʿī, Aḥmad, and others. The second approach: when she menstruated, he commanded her to abandon her ʿUmrah and shift from it to a single Ḥajj. Then when she was released from the Ḥajj, he commanded her to perform an ʿUmrah as a make-up for the ʿUmrah she had first entered iḥrām for. This is the approach of Abū Ḥanīfah and those who followed him. According to this opinion, this ʿUmrah was obligatory for her and indispensable, while according to the first opinion it was permissible. Every woman performing tamattuʿ who menstruates and cannot perform the ṭawāf before the Day of ʿArafah falls under these two opinions: either she may insert the Ḥajj into the ʿUmrah and become a qārin, or she may transfer from the ʿUmrah to the Ḥajj and become a mufrid, and then make up the ʿUmrah. The third approach: since she performed qirān, it was necessary for her to perform an independent ʿUmrah, because the qārin's ʿUmrah does not suffice for the ʿUmrah of Islam. This is one of the two narrations from Aḥmad. The fourth approach: she was a mufrid, and she was prevented from the ṭawāf al-qudūm only because of menstruation, and she continued in ifrād until she became pure and completed the Ḥajj. This ʿUmrah is the ʿUmrah of Islam. This is the approach of al-Qāḍī Ismāʿīl b. Isḥāq and other Mālikīs. The weakness of this approach is not hidden; indeed it is the weakest of the approaches regarding the ḥadīth. This ḥadīth of ʿĀʾishah provides great principles of the rites. One of them: the qārin is sufficed by one ṭawāf and one saʿy. Second: the ṭawāf al-qudūm is waived for a menstruating woman, just as the ḥadīth of Ṣafiyyah, the wife of the Prophet ﷺ, is the basis for waiving the ṭawāf al-wadāʿ for her. Third: inserting the Ḥajj into the ʿUmrah is permissible for a menstruating woman, just as it is permissible for one who is pure, and even more so, because she is excused and in need of that. Fourth: the menstruating woman performs all the actions of Ḥajj except that she does not perform ṭawāf around the House. Fifth: al-Tanʿīm is outside the ḥaram. Sixth: the permissibility of two ʿUmrahs in one year, indeed in one month. Seventh: the prescribed course for the mutamattiʿ who fears missing it is to insert the Ḥajj into the ʿUmrah, and the ḥadīth of ʿĀʾishah is the basis for this. Eighth: it is the basis for the Makkan ʿUmrah, and those who recommend it have nothing else, for the Prophet ﷺ did not perform ʿUmrah himself, nor did anyone who performed Ḥajj with him from Makkah by going out of it, except ʿĀʾishah alone. So the advocates of the Makkan ʿUmrah took the story of ʿĀʾishah as the basis for their view, but there is no evidence for them in it, because her ʿUmrah was either a make-up for the abandoned ʿUmrah according to those who say she abandoned it, in which case it was obligatory as a make-up, or it was a pure addition and to soothe her heart according to those who say she was a qārin and that her ṭawāf and saʿy sufficed for her Ḥajj and ʿUmrah. And Allah knows best. Section As for whether her ʿUmrah sufficed for the ʿUmrah of Islam, there are two opinions among the jurists, and they are two narrations from Aḥmad. Those who say it does not suffice said: the prescribed ʿUmrah that the Messenger of Allah ﷺ legislated and performed is of two types with no third: the ʿUmrah of tamattuʿ, which is the one he permitted at the mīqāt, recommended during the journey, and made obligatory upon those who did not drive the sacrificial animal at al-Ṣafā and al-Marwah. The second is the independent ʿUmrah for which a journey is undertaken, like his previous ʿUmrahs. No independent ʿUmrah other than these two was legislated, and in both the performer enters Makkah. As for the ʿUmrah of one who goes out to the nearest ḥill, it was not legislated. As for ʿĀʾishah's ʿUmrah, it was a pure visit; otherwise, the ʿUmrah of her qirān had already sufficed for her according to the explicit words of the Messenger of Allah ﷺ. This is evidence that the qārin's ʿUmrah suffices for the ʿUmrah of Islam, and this is the correct, definitive view. For the Prophet ﷺ said to ʿĀʾishah: "Your ṭawāf suffices for your Ḥajj and your ʿUmrah," and in one wording: "It suffices you," and in another: "It is enough for you." And he said: "The ʿUmrah has entered into the Ḥajj until the Day of Resurrection." He commanded everyone who drove a sacrificial animal to combine Ḥajj and ʿUmrah, and he did not command anyone who performed qirān with him and drove a sacrificial animal to perform another ʿUmrah besides the ʿUmrah of qirān. Thus the sufficiency of the qārin's ʿUmrah for the ʿUmrah of Islam is established definitively. And success is through Allah alone. Section As for the place of her menstruation, it was at Sarif without doubt. The place of her purification has been disputed. It was said: at ʿArafah; thus Mujāhid narrated from her. And ʿUrwah narrated from her that she was menstruating on the day of ʿArafah until the evening, and there is no contradiction between them; both ḥadīths are authentic. Ibn Ḥazm interpreted them in two ways: the purification at ʿArafah, according to him, is the ritual bath for the standing there, because she said: "I purified myself at ʿArafah," and purification (taṭahhur) is different from being pure (ṭuhr). He said: al-Qāsim mentioned the day of her purity as the Day of Sacrifice, and his ḥadīth is in Ṣaḥīḥ Muslim. He said: al-Qāsim and ʿUrwah agreed that she was menstruating on the day of ʿArafah, and they are the closest people to her. Abū Dāwūd narrated: Muḥammad b. Ismāʿīl narrated to us, Ḥammād b. Salamah narrated to us, from Hishām b. ʿUrwah, from his father, from her: We set out with the Messenger of Allah ﷺ coinciding with the new moon of Dhū al-Ḥijjah... and she mentioned the ḥadīth, in which: when it was the night of al-Baṭḥāʾ, ʿĀʾishah became pure. This is a sound chain, but Ibn Ḥazm said: it is a rejected ḥadīth, contradicting what all these narrators reported from her, which is his statement that she became pure on the night of al-Baṭḥāʾ. The night of al-Baṭḥāʾ was four nights after the Day of Sacrifice, and this is impossible. But when we examined it, we found that this phrase is not from the words of ʿĀʾishah, so reliance on it is dropped, because it is from someone other than ʿĀʾishah, who knew herself best. He said: Wuḥayb b. Khālid and Ḥammād b. Zayd narrated this ḥadīth of Ḥammād b. Salamah, but they did not mention this phrase. I say: the ḥadīth of Ḥammād b. Zayd and those with him must be given precedence over the ḥadīth of Ḥammād b. Salamah for several reasons. One: he is more retentive and more reliable than Ḥammād b. Salamah. Second: their ḥadīth contains her own report about herself, while his ḥadīth contains a report about her. Third: al-Zuhrī narrated from ʿUrwah from her the ḥadīth, in which: I remained menstruating until the day of ʿArafah. This end point is what Mujāhid and al-Qāsim clarified from her, but Mujāhid said from her: she purified herself at ʿArafah, while al-Qāsim said: on the Day of Sacrifice. And he ﷺ said to his companions when he was at Sarif: "Whoever does not have a sacrificial animal and wishes to make it an ʿUmrah, let him do so; and whoever has a sacrificial animal, then no." This is another rank above the rank of choice at the mīqāt. When he was in Makkah, he gave a definitive command that whoever had no sacrificial animal should make it an ʿUmrah and exit iḥrām, and whoever had a sacrificial animal should remain in his iḥrām. Nothing abrogated this at all. Rather, Surāqah b. Mālik asked him about this ʿUmrah to which he commanded them to change, whether it was for that year only or forever. He said: "Rather forever, and the ʿUmrah has entered into the Ḥajj until the Day of Resurrection." Fourteen of his companions narrated from him ﷺ the command to change the Ḥajj into ʿUmrah, and all their ḥadīths are authentic. They are: ʿĀʾishah and Ḥafṣah, the Mothers of the Believers, ʿAlī b. Abī Ṭālib, Fāṭimah bt. the Messenger of Allah ﷺ, Asmāʾ bt. Abī Bakr al-Ṣiddīq, Jābir b. ʿAbd Allāh, Abū Saʿīd al-Khudrī, al-Barāʾ b. ʿĀzib, ʿAbd Allāh b. ʿUmar, Anas b. Mālik, Abū Mūsā al-Ashʿarī, ʿAbd Allāh b. ʿAbbās, Saburah b. Maʿbad al-Juhanī, and Surāqah b. Mālik al-Mudlijī ؓ. We shall point to these ḥadīths. In the two Ṣaḥīḥs, from Ibn ʿAbbās: "The Prophet ﷺ and his companions arrived on the morning of the fourth, raising their voices with the talbiyah for Ḥajj. He commanded them to make it an ʿUmrah. That seemed grave to them, so they said: 'O Messenger of Allah! Which iḥlāl?' He said: 'The complete iḥlāl.'" In a wording of Muslim: "The Prophet ﷺ and his companions arrived four days into the ten, in Makkah, while they were reciting the talbiyah for Ḥajj. The Messenger of Allah ﷺ commanded them to make it an ʿUmrah." In another wording: "He commanded his companions to make their iḥrām an ʿUmrah except those who had a sacrificial animal." In the two Ṣaḥīḥs, from Jābir b. ʿAbd Allāh: "The Prophet ﷺ and his companions entered iḥrām for Ḥajj, and none of them had a sacrificial animal except the Prophet ﷺ and Ṭalḥah. ʿAlī ؓ arrived from Yemen with a sacrificial animal and said: 'I entered iḥrām for what the Prophet ﷺ entered iḥrām for.' The Prophet ﷺ commanded them to make it an ʿUmrah, to perform ṭawāf, to shorten their hair, and to exit iḥrām, except those who had a sacrificial animal. They said: 'Shall we go to Minā while the private part of one of us is dripping?' That reached the Prophet ﷺ, and he said: 'If I had known beforehand what I know now, I would not have brought a sacrificial animal, and had I not had a sacrificial animal with me, I would have exited iḥrām.'" In another wording: "He stood among us and said: 'You know that I am the most God-fearing, the most truthful, and the most dutiful among you. Had I not had a sacrificial animal with me, I would have exited iḥrām as you do. If I had known beforehand what I know now, I would not have driven the sacrificial animal. So exit iḥrām.' So we exited iḥrām, and we heard and obeyed." In another wording: "The Messenger of Allah ﷺ commanded us, when we had exited iḥrām, to enter iḥrām when we set out for Minā. He said: So we entered iḥrām from al-Abṭaḥ. Surāqah b. Mālik b. Juʿshum said: 'O Messenger of Allah! Is this for this year of ours or forever?' He said: 'Forever.'" All these wordings are in the Ṣaḥīḥ. This last wording is explicit in invalidating the view of those who say that this was specific to them, for in that case it would be for that year alone, not forever, while the Messenger of Allah ﷺ says that it is forever. In al-Musnad, from Ibn ʿUmar: "The Messenger of Allah ﷺ arrived in Makkah with his companions raising their voices with the talbiyah for Ḥajj. The Messenger of Allah ﷺ said: 'Whoever wishes may make it an ʿUmrah, except those who have a sacrificial animal.' They said: 'O Messenger of Allah! Will one of us go to Minā while his private part is dripping semen?' He said: 'Yes.' And the censers were lit." In al-Sunan, from al-Rabīʿ b. Saburah, from his father: "We set out with the Messenger of Allah ﷺ until we were at ʿUsfān. Surāqah b. Mālik al-Mudlijī said: 'O Messenger of Allah! Judge for us as for a people as if they were born today.' He said: 'Indeed Allah, Mighty and Majestic, has inserted into your Ḥajj an ʿUmrah. When you arrive, whoever performs ṭawāf around the House and saʿy between al-Ṣafā and al-Marwah has exited iḥrām, except those who have a sacrificial animal.'" In the two Ṣaḥīḥs, from ʿĀʾishah: We set out with the Messenger of Allah ﷺ mentioning nothing but Ḥajj... and she mentioned the ḥadīth, in which: "When we arrived in Makkah, the Prophet ﷺ said to his companions: 'Make it an ʿUmrah.' So the people exited iḥrām except those who had a sacrificial animal..." and she mentioned the rest of the ḥadīth. In a wording of al-Bukhārī: "We set out with the Messenger of Allah ﷺ seeing nothing but Ḥajj. When we arrived, we performed ṭawāf around the House. The Prophet ﷺ commanded those who had not driven a sacrificial animal to exit iḥrām. So those who had not driven a sacrificial animal exited iḥrām, and his wives had not driven sacrificial animals, so they exited iḥrām." In a wording of Muslim: "The Messenger of Allah ﷺ entered upon me while he was angry. I said: 'Who has angered you, O Messenger of Allah? May Allah admit him to the Fire.' He said: 'Did you not realize that I commanded the people something, and they are hesitating? If I had known beforehand what I know now, I would not have driven a sacrificial animal with me until I bought it, then exited iḥrām as they did.'" Mālik said: from Yaḥyā b. Saʿīd, from ʿAmrah, who said: I heard ʿĀʾishah say: We set out with the Messenger of Allah ﷺ when five nights remained of Dhū al-Qaʿdah, and we thought it was nothing but Ḥajj. When we approached Makkah, the Messenger of Allah ﷺ commanded those who did not have a sacrificial animal, when they had performed ṭawāf around the House and saʿy between al-Ṣafā and al-Marwah, to exit iḥrām. Yaḥyā b. Saʿīd said: I mentioned this ḥadīth to al-Qāsim b. Muḥammad, and he said: By Allah, she brought you the ḥadīth as it is. In Ṣaḥīḥ Muslim, from Ibn ʿUmar, who said: Ḥafṣah told me that the Prophet ﷺ commanded his wives to exit iḥrām in the year of the Farewell Pilgrimage. I said: What prevented you from exiting iḥrām? He said: "I have matted my hair and garlanded my sacrificial animal, so I will not exit iḥrām until I slaughter the sacrificial animal." In Ṣaḥīḥ Muslim: from Asmāʾ bt. Abī Bakr ؓ: We set out in iḥrām. The Messenger of Allah ﷺ said: "Whoever has a sacrificial animal, let him remain in his iḥrām, and whoever does not have a sacrificial animal, let him exit iḥrām." And she mentioned the ḥadīth. Also in Ṣaḥīḥ Muslim: from Abū Saʿīd al-Khudrī, who said: We set out with the Messenger of Allah ﷺ shouting the talbiyah for Ḥajj loudly. When we arrived in Makkah, he commanded us to make it an ʿUmrah except those who had driven a sacrificial animal. When it was the Day of Tarwiyah, and we went to Minā, we entered iḥrām for Ḥajj. In Ṣaḥīḥ al-Bukhārī, from Ibn ʿAbbās ؓ, who said: The Muhājirūn and the Anṣār, and the wives of the Prophet ﷺ, entered iḥrām in the Farewell Pilgrimage, and we entered iḥrām. When we arrived in Makkah, the Messenger of Allah ﷺ said: 'Make your iḥrām for Ḥajj an ʿUmrah, except those who have garlanded a sacrificial animal...' (Transmission of the disagreement on whether one who has not driven a sacrificial animal may change his Ḥajj into ʿUmrah or not) The scholars disagreed about that. Mālik, Abū Ḥanīfah, and al-Shāfiʿī said: that was one of the special privileges of the Companions, and the permissibility of changing was later abrogated for others. They relied on the statement of Abū Dharr ؓ: Changing the Ḥajj into ʿUmrah was only for the Companions of Muḥammad ﷺ. Muslim narrated it. As for Imām Aḥmad, he rejected that and said: eleven Companions narrated it, so where does this narration stand in comparison to that?! He, may Allah have mercy on him, held the permissibility of changing for others besides the Companions. Ibn ʿAbbās ؓ held the obligation of changing for everyone who has not driven a sacrificial animal; indeed, according to him, one who performs ṭawāf around the House without having driven a sacrificial animal becomes legally released by that alone. According to him, the only rites are qirān for those who have driven a sacrificial animal, or tamattuʿ for those who have not. And Allah knows best.
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