(7). And because he performs the Hajj in its entirety without needing to offer compensation (jabr), so it is worthier. 'Uthman said: "Verily, the complete Hajj is from your families, and the complete 'Umrah is from your families." Ibrahim said: "Indeed, Abu Bakr, 'Umar, Ibn Mas'ud, and 'A'ishah used to perform Hajj separately (mujarridin)." As for us, we rely upon what Ibn 'Abbas, Jabir, Abu Musa, and 'A'ishah narrated, that the Prophet (peace and blessings of Allah be upon him) commanded his companions [when they performed Tawaf of the House, to leave the state of ihram and make it an 'Umrah (8). Thus he transferred them from ifrad and qiran to tamattu', and he would not have transferred them except to that which is better. These hadiths are agreed upon, and it is not disputed that when the Prophet (peace and blessings of Allah be upon him) arrived in Mecca, he commanded his companions] (9) to leave the state of ihram, except for those who brought the sacrificial animal (hady), and he remained in his state of ihram, saying: "Had I known in the beginning of my affair what I have come to know in the end, I would not have brought the sacrificial animal, and I would have made it an 'Umrah." Jabir said: "We performed Hajj with the Prophet (peace and blessings of Allah be upon him) on the day he brought the camels for sacrifice with him, and they had initiated ihram for Hajj alone. He said to them: 'Leave your state of ihram by performing Tawaf of the House and between al-Safa and al-Marwah, then remain as non-muhrims (halalan), until the Day of Tarwiyah, then initiate ihram for Hajj and make the one you arrived with a tamattu'." They said: "How can we make it a tamattu' when we have named it Hajj?" He said: "Do what I have commanded you, for if I had not brought the sacrificial animal, I would have done exactly what I commanded you to do." In one wording: The Messenger of Allah (peace and blessings of Allah be upon him) stood up and said: "You know that I am the most God-fearing of you, the most truthful, and the most righteous, and were it not for my sacrificial animal, I would have left the state of ihram as you have. And if I had known in the beginning of my affair what I have come to know in the end, I would not have brought the sacrificial animal."
(7) The hadith of Ibn 'Umar was recorded by al-Bukhari, in: The Chapter on the sending of 'Ali ibn Abi Talib... to Yemen..., from the Book of Military Expeditions. Sahih al-Bukhari 5/208. And by Muslim, in: The Chapter on Ifrad and Qiran, from the Book of Hajj. Sahih Muslim 2/904, 905. The hadith of Ibn 'Abbas was also recorded by al-Bukhari, in: The Chapter on Tamattu', Qiran, and Ifrad for Hajj..., from the Book of Hajj. Sahih al-Bukhari 2/175. And by Muslim, in: The Chapter on the permissibility of 'Umrah during the months of Hajj, from the Book of Hajj. Sahih Muslim 2/909. (8) Recorded by al-Bukhari, in: The Chapter on how long the Prophet (peace and blessings of Allah be upon him) stayed during his Hajj, from the Book of Shortening Prayer, and in: The Chapter on Tamattu', Qiran, and Ifrad for Hajj..., from the Book of Hajj, and in: The Chapter on the Days of Ignorance, from the Book of Virtues of the Helpers. Sahih al-Bukhari 2/54, 175, 5/51, 52. And by Muslim, in: The permissibility of 'Umrah during the months of Hajj, from the Book of Hajj. Sahih Muslim 2/909-911. It was also recorded by Abu Dawud, in: The Chapter on Ifrad for Hajj, from the Book of Manasik. Sunan Abi Dawud 1/415. And by al-Nasa'i, in: The Chapter on the permissibility of revoking Hajj for an 'Umrah for those who did not bring the sacrificial animal, from the Book of Manasik. Al-Mujtaba 5/141, 142. (9) Omitted from A; an oversight by the scribe.
عليهما (٧). ولأنَّه يَأْتِي بِالحَجِّ تَامًّا من غيرِ احْتِيَاجٍ إلى جَبْرٍ، فكان أوْلَى. قال عثمانُ: ألَا إنَّ الحَجَّ التَّامَّ من أهْلِيكُم، والعُمْرَةَ التّامَّةَ من أهْلِيكُمْ. وقال إبْراهيمُ: إنَّ أبا بكرٍ، وعمرَ، وابنَ مسعودٍ، وعائشةَ، كانوا يُجَرِّدُونَ الحَجَّ. ولَنا، ما رَوَى ابنُ عَبَّاسٍ، وجابِرٌ، وأبو موسى، وعائشةُ، أنَّ النَّبِيَّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أمَرَ أصْحابَه [لمَّا طَافُوا بِالبَيْتِ، أن يَحِلُّوا، ويَجْعَلُوهَا عُمْرَةً (٨). فنَقَلَهُم من الإفْرَادِ والقِرَانِ إلى المُتْعَةِ، ولا يَنْقُلُهم إلَّا إلى الأفْضَلِ. وهذه الأحادِيثُ مُتَّفَقٌ عليها، ولم يخْتلِفْ عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أنَّه لمَّا قَدِمَ مَكَّةَ، أمَرَ أصْحَابَه] (٩) أن يَحِلُّوا، إلَّا مَن سَاقَ هَدْيًا، وثَبَتَ على إحْرَامِه، وقال: "لَوِ اسْتَقْبَلْتُ مِنْ أمْرِى مَا اسْتَدْبَرْتُ، مَا سُقْتُ الهَدْىَ، ولَجَعَلْتُها عُمْرَةً". قال جابِرٌ: حَجَجْنَا مع النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يَوْمَ سَاقَ البُدْنَ معه، وقد أهَلُّوا بِالحَجِّ مُفْرَدًا، فقال لهم: "حِلُّوا مِنْ إحْرَامِكُمْ، بِطَوَافٍ بالبَيْتِ، وَبيْنَ الصَّفَا وَالمَرْوَةِ، ثُمَّ أقِيمُوا حَلَالًا، حَتَّى إذا كَانَ يَوْمُ التَّروِيَةِ، فَأَهِلُّوا بِالْحَجِّ، واجْعَلُوا الَّتِى قَدِمْتُمْ بِهَا مُتْعَةً". فقالوا: كيف نَجْعَلُها مُتْعَةً وقد سَمَّيْنَا الحَجَّ؟ فقال: "افْعَلُوا مَا أمَرْتُكُم بِهِ، فَلَوْلَا أَنِّى سُقْتُ الهَدْىَ، لَفَعَلْتُ مِثْلَ الَّذِى أمَرْتُكُمْ بِهِ". وفي لَفْظٍ: فقامَ رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فقال: "قَدْ عَلِمْتُمْ أنِّى أتْقَاكُمْ للهِ،
(٧) أخرج حديث ابن عمر البخاري، في: باب في بعث على بن أبي طالب. . .إلى اليمن. . .، من كتاب المغازي. صحيح البخاري ٥/ ٢٠٨. ومسلم، في: باب الإفراد والقران، من كتاب الحج. صحيح مسلم ٢/ ٩٠٤، ٩٠٥. كما أخرج حديث ابن عباس البخاري، في: باب التمتع والإقران والإفراد بالحج. . .، من كتاب الحج. صحيح البخاري ٢/ ١٧٥. ومسلم، في: باب في جواز العمرة في أشهر الحج، من كتاب الحج. صحيح مسلم ٢/ ٩٠٩.(٨) أخرجه البخاري، في: باب كم أقام النبي -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- في حجته، من كتاب التقصير، وفي: باب التمتع والإقران والإفراد بالحج. . .، من كتاب الحج، وفي: باب أيام الجاهلية، من كتاب مناقب الأنصار. صحيح البخاري ٢/ ٥٤، ١٧٥، ٥/ ٥١، ٥٢. ومسلم، في: جواز العمرة في أشهر الحج، من كتاب الحج. صحيح مسلم ٢/ ٩٠٩ - ٩١١.كما أخرجه أبو داود، في: باب في إفراد الحج، من كتاب المناسك. سنن أبي داود ١/ ٤١٥. والنسائي، في: باب إباحة فسخ الحج بعمرة لمن لم يسق الهدى، من كتاب المناسك. المجتبى ٥/ ١٤١، ١٤٢.(٩) سقط من: أ، نقلة نظر.
