without any disagreement that we know of. Ibn Umar narrated that when the Messenger of Allah (peace and blessings of Allah be upon him) arrived in Mecca, he said to the people: "Whoever among you has brought a sacrificial animal, he shall not exit the state of ihram from anything he was restricted from until he completes his Hajj. And whoever among you has not brought a sacrificial animal, let him perform tawaf of the House, and [sa'y] between al-Safa and al-Marwah, let him shorten his hair and exit the state of ihram, then let him assume the state of ihram for Hajj and offer a sacrifice. And whoever cannot find a sacrificial animal, let him fast three days during the Hajj and seven when he returns to his family." Agreed upon. As for the one who has no sacrificial animal with him, among those who were Mufrid or Qarin, it is recommended for him, once he has performed tawaf and sa'y, to dissolve his intention for Hajj and intend a separate Umrah, so he shortens his hair and exits his state of ihram to become a Mutamatti' [one performing Tamattu'], provided he has not stood at Arafat. Ibn Abbas held the view that whoever performed tawaf of the House and sa'y has exited the state of ihram, even if he did not intend that. Al-Hasan, Mujahid, and Dawud said what we have mentioned. Most of the scholars hold that this is not permissible for him, because Hajj is one of the two rituals, so its dissolution is not permitted, just like Umrah. Ibn Majah narrated with his chain of transmission from al-Harith ibn Bilal al-Muzani, from his father, that he said: O Messenger of Allah, is the dissolution of Hajj for us specifically, or for everyone who came? He said: "For us specifically." It was also narrated from al-Muraqqa' al-Usayyidi, from Abu Dharr, who said: "The permission the Messenger of Allah (peace and blessings of Allah be upon him) gave us when we entered Mecca to turn it into an Umrah and exit the state of ihram from everything was specific to us, as a concession from the Messenger of Allah (peace and blessings of Allah be upon him) and not for all the people." Our [counter] argument is that it has been authentically established from
(2) In the original: "wa li-yahill". (3) Its extraction [takhrij] was mentioned earlier on page 241. (4) In: The Chapter of those who said the dissolution of Hajj was for them specifically, from the Book of Rites. Sunan Ibn Majah 2/994. It was also narrated by Abu Dawud, in: The Chapter of the man who assumes the state of ihram for Hajj then turns it into an Umrah, from the Book of Rites. Sunan Abi Dawud 1/420. Al-Nasa'i, in: The Chapter on the permissibility of dissolving Hajj..., from the Book of Hajj. al-Mujtaba 5/140. And al-Darimi, in: The Chapter on the dissolution of Hajj, from the Book of Rites. Sunan al-Darimi 2/50. (5) In the copies: "al-Asadi". The correction is from: al-Ikmal 1/73, and Tahdhib al-Tahdhib 10/88; he is Ibn Sayfi. (6) Narrated by Muslim, in: The Chapter on the permissibility of Tamattu', from the Book of Hajj. Sahih Muslim 2/897. Al-Nasa'i, in: The Chapter on the permissibility of dissolving Hajj..., from the Book of Rites. al-Mujtaba 5/141. And Ibn Majah, in: The Chapter of those who said the dissolution of Hajj was for them specifically, from the Book of Rites. Sunan Ibn Majah 2/994. All of them are from Ibrahim al-Taymi, from his father, Yazid ibn Sharik. We did not find it from al-Muraqqa' ibn Sayfi al-Usayyidi.
بغيرِ خِلَافٍ نَعْلَمُه. وقد رَوَى ابنُ عمرَ، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لمَّا قَدِمَ مَكَّة، قال لِلنّاسِ: "مَنْ كَانَ مِنْكُمْ أَهْدَى، فَإنَّهُ لَا يَحِلُّ مِنْ شَىْءٍ حَرُمَ مِنْهُ، حَتَّى يَقْضِىَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى، فَلْيَطُفْ بِالْبَيْتِ، وبِالصَّفَا والمَرْوَةِ، ولْيُقَصِّرْ، ولْيَحْلِلْ (٢)، ثُمَّ ليُهِلَّ بِالحَجِّ، ولْيُهْدِ، وَمَنْ لَمْ يَجِدْ هَدْيًا، فَلْيَصُمْ ثَلَاثَةَ أيَّامٍ فى الْحَجِّ وسَبْعَةً إذَا رَجَعَ إلَى أَهْلِه". مُتَّفَقٌ عليه (٣). وأمَّا مَن لا هَدْى معه، ممَّن كان مُفْرِدًا أو قَارِنًا، فيُسْتَحَبُّ له إذا طَافَ وسَعَى أن يَفْسَخَ نِيَّتَهُ بِالحَجِّ، ويَنْوِىَ عُمْرَةً مُفْرَدَةً، فيُقَصِّرُ، ويَحِلُّ من إحْرَامِه؛ لِيَصِيرَ مُتَمَتِّعًا، إن لم يكنْ وَقَفَ بِعَرَفَةَ. وكان ابنُ عَبَّاسٍ يَرَى أنَّ مَن طَافَ يِالبَيْتِ، وسَعَى، فقد حَلَّ، وإن لم يَنْوِ ذلك. وبما ذَكَرْنَاهُ قال الحسنُ، ومُجاهِدٌ، ودَاوُدُ. وأكْثَرُ أهْلِ العِلْمِ، على أنَّه لا يَجوزُ له ذلك؛ لأنَّ الحَجَّ أحَدُ النُّسُكَيْنِ، فلم يَجُزْ فَسْخُهُ كالعُمْرَةِ، فرَوَى ابنُ مَاجَه (٤)، بإسْنَادِهِ، عن الحارِثِ بن بِلالٍ المُزنِىِّ، عن أبيه، أنَّه قال: يا رسولَ اللهِ، فَسْخُ الحَجِّ لنا خَاصَّةً، أو لمن أَتَى؟ قال: "لَنَا خَاصَّةً". وَرُوِىَ أيضًا عن المُرَقِّعِ الأُسَيِّدِىّ (٥)، عن أبي ذَرٍّ قال: كان ما أذِنَ لنا رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، حين دَخَلْنَا مَكَّةَ، أن نَجْعَلَها عُمْرَةً، ونَحِلَّ من كلِّ شَىْءٍ، أنَّ تلك كانت لنا خَاصَّةً، رُخْصَةً مِن رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، دُونَ جميعِ النَّاسِ (٦). ولَنا، أنَّه قد صَحَّ عن
(٢) فى الأصل: "وليحل".(٣) تقدَّم تخريجه فى صفحة ٢٤١.(٤) فى: باب من قال كان فسخ الحجّ لهم خاصة، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٩٤. كما أخرجه أبو داود، فى: باب الرجل يهل بالحجِّ ثمَّ يجعلها عمرة، من كتاب المناسك. سنن أبي داود ١/ ٤٢٠. والنسائى، فى: باب إباحة فسخ الحجّ. . .، من كتاب الحج. المجتبى ٥/ ١٤٠. والدارمى، فى: باب فى فسخ الحجّ، من كتاب المناسك. سنن الدارمى ٢/ ٥٠.(٥) فى النسخ: "الأسدى". والتصويب من: الإكمال ١/ ٧٣، وتهذيب التهذيب ١٠/ ٨٨، وهو ابن صيفى.(٦) أخرجه مسلم، فى: باب جواز التمتع، من كتاب الحجّ. صحيح مسلم ٢/ ٨٩٧. والنسائي، فى: باب إباحة فسخ الحجّ. . .، من كتاب المناسك. المجتبى ٥/ ١٤١. وابن ماجه، فى: باب من قال كان =
