to exit the state of Ihram and slaughter his sacrificial animal, and it is recommended to slaughter it at al-Marwah. The words of al-Khiraqi allow for this due to their generality. Our argument is what we mentioned from the hadith of Ibn Umar. Aisha narrated, saying: "We went out with the Messenger of Allah (peace and blessings of Allah be upon him) for the Farewell Pilgrimage, and I entered into Ihram for Umrah, and I had not brought the sacrificial animal with me." The Prophet (peace and blessings of Allah be upon him) said: "Whoever has a sacrificial animal with him, let him enter into Ihram for Hajj with his Umrah, then he shall not exit the state of Ihram until he exits from both of them together" (7). From Hafsah, she said: "O Messenger of Allah, what is the matter with the people; they have exited the state of Ihram from Umrah, but you have not exited (8) from your Umrah?" He replied: "I have matted my hair and garlanded my sacrificial animal, so I will not exit the state of Ihram until I slaughter [the animal]." Agreed upon (9). The hadiths regarding this are numerous (10). There is a third narration from Ahmad concerning someone who comes as a Mutamatti' (performing Tamattu') during the months of Hajj and has brought a sacrificial animal; he said: "If he enters [Makkah] during the ten [days of Dhu al-Hijjah], he shall not [slaughter the sacrificial animal until] (11) he slaughters it on the Day of Sacrifice (Yawm al-Nahr). If he arrives before the ten [days], he [may] slaughter the sacrificial animal." This indicates that the Mutamatti', if he arrives before the ten [days], may exit the state of Ihram even if he has a sacrificial animal with him, and if he arrives during the ten [days], he does not exit. This is the opinion of Ata', and it was narrated by Hanbal in "al-Manasik". He said regarding (12) someone who mats or braids his hair: He (13) is in the position of one who has brought the sacrificial animal, due to the hadith of Hafsah. The first narration is more appropriate, due to the sound and explicit hadith it contains, and it is more deserving of being followed.
(7) Recorded by al-Bukhari, in: Chapter: How the menstruating woman and the one bleeding after childbirth should enter into Ihram..., and Chapter: The circumambulation of the Qarin (one combining Hajj and Umrah), from the Book of Hajj; and in: Chapter: The Farewell Pilgrimage, from the Book of Military Expeditions (Maghazi). Sahih al-Bukhari 2/172, 191, 192, 5/221. And Muslim, in: Chapter: Clarification of the types of Ihram..., from the Book of Hajj. Sahih Muslim 2/870, 871. And Abu Dawud, in: Chapter: On performing Hajj exclusively (Ifrad), from the Book of Manasik. Sunan Abi Dawud 1/412. And al-Nasa'i, in: Chapter: On entering into Ihram for Umrah..., from the Book of Manasik. al-Mujtaba 5/129. And Imam Malik, in: Chapter: A menstruating woman entering Makkah, from the Book of Hajj. al-Muwatta 1/410, 411. And Imam Ahmad, in: al-Musnad 6/243. (8) In A, B, and M: "tahill" (you exit). (9) Its documentation was provided earlier on page 87. (10) Omitted from: B, M. (11) Omitted from: The original. (12) Omitted from: The original. (13) In the original: "fahuwa" (for he is).
التَّحَلُّلُ، ونَحْرُ هَدْيِه، ويُسْتَحَبُّ نَحْرُهُ عند المَرْوَةِ. وكَلَامُ الخِرَقِىِّ يَحْتَمِلُه لإطْلَاقِهِ. ولَنا، ما ذَكَرْنَا من حديثِ ابنِ عمرَ، ورَوَتْ عائشةُ، قالتْ: خَرَجْنَا مع رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- فى حَجَّةِ الوَدَاعِ، فأهْلَلْتُ بِعُمْرَةٍ، ولم أَكُنْ سُقْتُ الهَدْىَ، فقال -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: "مَنْ كَانَ مَعَهُ هَدْىٌ، فَلْيُهِلَّ بِالحَجِّ مَعَ عُمْرَتِه، ثُمَّ لَا يَحِلُّ حَتَّى يَحِلَّ مِنْهُمَا جَمِيعًا" (٧). وعن حَفْصَةَ، أنَّها قالتْ: يا رسولَ اللهِ، ما شَأْنُ النَّاسِ، حَلُّوا من العُمْرَةِ ولم تَحْلِلْ (٨) أنْتَ من عُمْرَتِكَ؟ قال: "إنِّى لَبَّدْتُ رَأْسِى، وقَلَّدْتُ هَدْيِى، فَلَا أَحِلُّ حَتَّى أنْحَرَ". مُتَّفَقٌ عليه (٩). والأَحَادِيثُ فيه (١٠) كَثِيرَةٌ. وعن أحمدَ رِوَايَةٌ ثَالِثَةٌ، فى مَن قَدِمَ مُتَمَتِّعًا فى أَشْهُرِ الحَجِّ، وسَاقَ الهَدْىَ، قال: إن دَخَلَها فى العَشْرِ، لم [يَنْحَر الهَدْىَ حتى] (١١) يَنْحَرَهُ يَوْمَ النَّحْرِ، وإن قَدِمَ قبلَ العَشْرِ، نَحَرَ الهَدْىَ. وهذا يَدُلُّ على أنَّ المُتَمَتِّعَ إذا قَدِمَ قبلَ العَشْرِ حَلَّ، وإن كان مَعَهُ هَدْيٌ، وإن قَدِمَ فى العَشْرِ لم يَحِلَّ. وهذا قَوْلُ عَطاءٍ. رَوَاهُ حَنْبَلٌ، فى "المَنَاسِكِ". وقال فى (١٢) مَن لَبَّدَ أو ضَفَّرَ: هو (١٣) بِمَنْزِلَةِ مَنْ سَاقَ الهَدْىَ؛ لِحَدِيثِ حَفْصَةَ. والرِّوَايَةُ الأُولَى أوْلَى؛ لما فيها من الحديثِ الصَّحِيحِ الصَّرِيحِ، وهو أوْلَى بِالاتِّباعِ.
(٧) أخرجه البخارى، فى: باب كيف تهل الحائض والنفساء. . .، وباب طواف القارن، من كتاب الحج،وفى: باب حجة الوداع، من كتاب المغازى. صحيح البخارى ٢/ ١٧٢، ١٩١، ١٩٢، ٥/ ٢٢١.ومسلم، فى: باب بيان وجوه الإحرام. . .، من كتاب الحج. صحيح مسلم ٢/ ٨٧٠، ٨٧١. وأبوداود، فى: باب فى إفراد الحج، من كتاب المناسك. سنن أبي داود ١/ ٤١٢. والنسائي، فى: باب فى المهلةبالعمرة. . .، من كتاب المناسك. المجتبى ٥/ ١٢٩. والإمام مالك، فى: باب دخول الحائض مكة، منكتاب الحج. الموطأ ١/ ٤١٠، ٤١١. والإمام أحمد، فى: المسند ٦/ ٢٤٣.(٨) فى أ، ب، م: "تحل".(٩) تقدم تخريجه فى صفحة ٨٧.(١٠) سقط من: ب، م.(١١) سقط من: الأصل.(١٢) سقط من: الأصل.(١٣) فى الأصل: "فهو".
