And Tawus are both in opposition to this addition. Hammad ibn Zayd narrated from Hisham ibn 'Urwah, from his father, from 'Aishah, the hadith of her menstruation, saying in it: 'Then more than one person narrated to me that the Messenger of God (may God bless him and grant him peace) said to her: "Leave the 'Umrah, unbind your hair, and comb it."' He mentioned the rest of the hadith. This indicates that 'Urwah did not hear this addition from 'Aishah, and this, along with what we have mentioned regarding his contradiction of the rest of the narrators, indicates error, as well as its contradiction of the Book [of God] and the fundamental principles, for there is no other situation for us where it is permissible to abandon 'Umrah while it is possible to complete it. It is possible that his statement 'Leave the 'Umrah' means leave it in its current state and declare the intention for Hajj alongside it, or it means leave the actions of 'Umrah, for they are included in the actions of Hajj. As for her performing 'Umrah from al-Tan'im, the Prophet (may God bless him and grant him peace) did not command her to do so; rather, she said to the Prophet (may God bless him and grant him peace): 'I feel within myself that I did not circumambulate the House until I performed Hajj.' He said: 'Go with her, O 'Abd al-Rahman, and let her perform 'Umrah from al-Tan'im.' Al-Athram narrated with his chain of authority from al-Aswad, from 'Aishah, who said: 'Did you perform 'Umrah after the Hajj?' She said: 'By God, it was not an 'Umrah, it was only a visit; I visited the House, it was only like its travel expense.' Ahmad said: 'The Prophet (may God bless him and grant him peace) only enabled 'Aishah to perform 'Umrah when she persisted with him, saying: "The people are returning with two rites, and I am returning with one!" He said: "O 'Abd al-Rahman, enable her to perform 'Umrah." So he looked to the nearest part of the Sanctuary (Haram) and enabled her to perform it from there.' The statement of al-Khiraqi: 'And she was not required to make up for the Arrival Circumambulation (Tawaf al-Qudum).' This is because the Arrival Circumambulation is a Sunnah.
(16) In B and M: "haddathani" (narrated to me). (17) In the original: "'umrataka" (your 'Umrah). (18) In A: "dhakarnahu fi" (we mentioned it in). (19) In the addition: "anna" (that). (20) In the original: "lil-kitab" (to the Book). (21) In B and M: "lahu" (to him). (22) So it is in the manuscripts, and what follows is the statement of the one who asked her. (23) We have not found it in the books of Sunnah that are available to us. (24) Its verification was provided on page 242.
وطَاوُسٍ مُخَالِفَانِ لهذه الزِّيَادَةِ. وقد رَوَى حَمَّادُ بنُ زيدٍ، عن هِشامِ بن عُرْوَةَ، عن أبِيه، عن عائشةَ، حديثَ حَيْضِهَا، فقال فيه: فحَدَّثَنِى (١٦) غيرُ وَاحِدٍ، أنَّ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- قال لها: "دَعِى العُمْرَة (١٧)، وانْقُضِى رَأْسَكِ، وامْتَشِطِى". وذَكَرَ تَمَامَ الحَدِيثِ. وهذا يَدُلُّ على أنَّ عُرْوَةَ لم يَسْمَعْ هذه الزِّيَادَةَ من عائشةَ، وهو مع [ما ذَكَرْنَا من] (١٨) مُخَالَفَتِه بَقِيَّةَ الرُّوَاةِ، يَدُلُّ على (١٩) الوَهْمِ، مع مُخَالَفَتِها الكِتَابَ (٢٠) والأُصُولَ، إذ ليس لنا مَوْضِعٌ آخَرُ يجوزُ فيه رَفْضُ العُمْرَةِ مع إمْكَانِ إتْمامِها، ويَحْتَمِلُ أنَّ قَوْلَه: "دَعِى العُمْرَةَ". أى دَعِيهَا بِحَالِها، وأهِلِّى بِالحَجِّ معها، أو دَعِى أفْعالَ العُمْرَةِ، فإنَّها تَدْخُلُ فى أَفْعَالِ الحَجِّ. وأمَّا إعْمارُها من التَّنْعِيمِ، فلم يَأْمُرْهَا به النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، وإنَّما قالتْ للنَّبِىِّ (٢١) -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: إنِّى أجِدُ فى نَفْسِى أنِّى لم أَطُفْ بِالْبَيْتِ حتى حَجَجْتُ. قال: "فَاذْهَبْ بهَا يَا عَبْدَ الرَّحْمَنِ، فَأَعْمِرْهَا مِنَ التَّنْعِيمِ". ورَوَى الأثْرَمُ، بإسْنَادِهِ عن الأَسْوَدِ، عن عائشةَ، قالت (٢٢): اعْتَمَرْتِ بعدَ الحَجِّ؟ قالتْ: واللهِ ما كانت عُمْرَةً، ما كانتْ إلَّا زِيَارَةً زُرْتُ البَيْتَ، إنَّما هى مثلُ نَفَقَتِها (٢٣). قال أحمدُ: إنَّما أعْمَرَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عائشةَ حين ألَحَّتْ عليه، فقالت: يَرْجِعُ النّاسُ بِنُسُكَيْنِ، وأرْجِعُ بِنُسُكٍ! فقال: "يا عَبْدَ الرَّحْمَنِ، أَعْمِرْهَا". فنَظَرَ إلى أدْنَى الحَرَمِ، فأعْمَرَها منه (٢٤). وقَوْلُ الخِرَقِىِّ: "ولَمْ يَكُنْ عليها قَضَاءُ طَوَافِ القُدُومِ". وذلك لأنَّ طَوافَ القُدُومِ سُنَّةٌ
(١٦) فى ب، م: "حدثنى".(١٧) فى الأصل: "عمرتك".(١٨) فى أ: "ذكرناه فى".(١٩) فى ازيادة: "أن".(٢٠) فى الأصل: "للكتاب".(٢١) فى ب، م: "له".(٢٢) كذا بالنسخ، وما يأتى من قول من سألها.(٢٣) لم نجده فيما بين أيدينا من كتب السنة.(٢٤) تقدم تخريجه فى صفحة ٢٤٢.
