653 - Issue; He said: (Then he has become lawful for everything).
He means: if he performs the Tawaf for the Ziyarah (visit) after the pelting, the sacrifice, and the shaving, everything that Ihram made forbidden for him becomes lawful. We have already mentioned that nothing of the prohibitions remained for him except women, so by this tawaf, women become lawful for him. Ibn 'Umar said: The Prophet (peace and blessings of Allah be upon him) did not become lawful from anything he was forbidden from until he completed his Hajj, slaughtered his sacrificial animal on the Day of Sacrifice, then performed the ifadah (circuits) around the House, and then became lawful from everything [he was forbidden from]. 'Aisha reported the same. Both are agreed upon. We know of no disagreement regarding the attainment of lawfulness through the Tawaf al-Ziyarah, according to the order mentioned by al-Khiraqi, and that he had performed the sa'y (running between Safa and Marwa) with the Tawaf al-Qudum. If he had not performed the sa'y, he does not become lawful until he performs it, if we say: the sa'y is a pillar (rukn). If we say it is a sunnah, does he become lawful before it? There are two views: One of them is that he becomes lawful, because no obligation (wajib) remains upon him. The second is that he does not become lawful, because it is one of the actions of the Hajj, so he performs it while in the state of Hajj ihram, like the sa'y in the 'Umrah. Al-Khiraqi specifically restricted this to the Mufrid (one performing Hajj only) and the Qarin (one combining Hajj and 'Umrah) because they performed the sa'y with the Tawaf al-Qudum, whereas the Mutamatti' (one performing 'Umrah followed by Hajj) did not perform the sa'y.
654 - Issue; He said: (And if he is a Mutamatti', he performs the tawaf around the House seven times, and between al-Safa and al-Marwa seven times, as he did for the 'Umrah, then he returns and performs the tawaf around the House, intending it as the Ziyarah, and this is the saying of the Almighty: {And let them perform tawaf around the Ancient House}).
As for the first tawaf, which al-Khiraqi mentioned here, it is the Tawaf al-Qudum; because...
(1) In B and M: "fahadha". (2) In B and M: "hullila". (3) In B and M: "harumahu". (4) Recorded by al-Bukhari, in: The Chapter on who drives the sacrificial animal with him, from the Book of Hajj. Sahih al-Bukhari 2/205, 206. And Muslim, in: The Chapter on the obligation of blood sacrifice for the Mutamatti'... from the Book of Hajj. Sahih Muslim 2/901. Ibn 'Umar's hadith was also recorded by Abu Dawud, in: The Chapter on the Qiran (combining), from the Book of Rituals. Sunan Abi Dawud 1/419. And al-Nasa'i, in: The Chapter on the Mutamatti', from the Book of Hajj. Al-Mujtaba 5/117, 118. (5) In the original: "fi". (1) In B and M: "bil-'umrah". (2) Omitted from: B, M.
٦٥٣ - مسألة؛ قال: (ثُمَّ قَدْ حَلَّ مِنْ كُلِّ شَيْءٍ)
يَعْنِى إذا طافَ لِلزِّيَارَةِ بعدَ الرَّمْىِ والنَّحْرِ والحَلْقِ، حَلَّ له كُلُّ شىءٍ حَرَّمَهُ الإِحْرَامُ. وقد ذَكَرْنَا أنَّه لم يَكُنْ بَقِىَ عليه من المَحْظُورَاتِ سِوَى النِّساءِ، فبهذا (١) الطَّوَافِ حَلَّ (٢) له النِّساءُ. قال ابنُ عمرَ: لم يَحِلَّ النَّبِيُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- من شىءٍ حَرُمَ منه، حتى قَضَى حَجَّهُ، ونَحَرَ هَدْيَهُ يومَ النَّحْرِ، فأفَاضَ بِالْبَيْتِ، ثم حَلَّ من كلِّ شىءٍ [حَرُمَ منه] (٣). وعن عائشةَ مثلُه. مُتَّفَقٌ عليهما (٤). ولا نَعْلَمُ خِلَافًا في حُصُولِ الحِلِّ بِطَوَافِ الزِّيارَةِ، على التَّرْتِيبِ الذى ذَكَرَ الخِرَقِيُّ، وأنَّه كان قد سَعَى مع طَوَافِ القُدُومِ، وإن لم يَكُنْ سَعَى لم يَحِلَّ حتى يَسْعَى، إن قُلْنَا: إنَّ السَّعْىَ رُكْنٌ. وإن قُلْنَا: هو سُنَّةٌ. فهل يَحِلُّ قَبْلَهُ؟ على وَجْهَيْنِ؛ أحَدُهما، يَحِلُّ؛ لأنَّه لم يَبْقَ عليه شيءٌ من وَاجِبَاتِه. والثانى، لا يَحِلُّ؛ لأنَّه من أفْعَالِ الحَجِّ، فيَأْتِى به في إحْرَامِ الحَجِّ، كالسَّعْىِ في العُمْرَةِ. وإنَّما خَصَّ الخِرَقِيُّ المُفْرِدَ والقَارِنَ بهذا، لِكَوْنِهِما سَعَيَا مع (٥) طَوَافِ القُدُومِ، والمُتَمَتِّعُ لم يَسْعَ.
٦٥٤ - مسألة؛ قال: (وَإِنْ كَانَ مُتَمَتِّعًا، فَيَطُوفُ بِالْبَيْتِ سَبْعًا، وبِالصَّفَا والمَرْوَةِ سَبْعًا، كَمَا فَعَلَ لِلْعُمْرَةِ (١)، ثُمَّ يَعُودُ فَيَطُوفُ بِالْبَيْتِ (٢) طَوَافًا يَنْوِى به الزِّيَارَةَ، وَهُوَ قَوْلُهُ عَزَّ وجَلَّ: {وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ})
أمَّا الطَّوَافُ الأوَّلُ، الذى ذَكَرَهُ الْخِرَقِيُّ هاهُنا، فهو طَوافُ القُدُومِ؛ لأنَّ
(١) في ب، م: "فهذا".(٢) في ب، م: "حلل".(٣) في ب، م: "حرمه".(٤) أخرجهما البخارى، في: باب من ساق البدن معه، من كتاب الحج. صحيح البخارى ٢/ ٢٠٥، ٢٠٦. ومسلم، في: باب وجوب الدم على المتمتع. . .، من كتاب الحج. صحيح مسلم ٢/ ٩٠١. كما أخرج حديث ابن عمر أبو داود، في: باب في الإِقران، من كتاب المناسك. سنن أبي داود ١/ ٤١٩. والنسائى، في: باب التمتع، من كتاب الحج. المجتبى ٥/ ١١٧، ١١٨.(٥) في الأصل: "في".(١) في ب، م: "بالعمرة".(٢) سقط من: ب، م.
