It is not obligatory to make it up, nor did the Prophet (may God bless him and grant him peace) command 'Aishah to make it up, nor did she do so.
Section: Every person performing Tamattu' (mutamatti') who fears that the time for Hajj will pass (fawat) must enter into the state of ihram for Hajj and becomes a Qarin (performing Qiran). Likewise, the mutamatti' who has a sacrificial animal (hady) with him does not exit the state of ihram for his 'Umrah; rather, he assumes ihram for Hajj alongside it, thus becoming a Qarin. If one introduces Hajj into 'Umrah before the circumambulation (Tawaf) without fearing the expiration of the time for Hajj, it is permissible, and he becomes a Qarin without disagreement. Ibn 'Umar did this, and he narrated it from the Prophet (may God bless him and grant him peace). As for after the circumambulation, he may not do that, nor does he become a Qarin. This is the opinion of al-Shafi'i and Abu Thawr. It is also narrated from 'Ata'. Malik said: He becomes a Qarin. This was also reported from Abu Hanifah, because he introduced Hajj into the ihram of 'Umrah, so it is valid, just as it is before the circumambulation. Our argument is that he has already begun the process of exiting the state of ihram for 'Umrah, so it is not permissible for him to introduce Hajj into it, just as if he had already begun the Sa'y between Safa and Marwa.
Section: As for introducing 'Umrah into Hajj, it is not permissible. If one does so, it is invalid, and he does not become a Qarin. This is narrated from 'Ali. Malik, Ishaq, Abu Thawr, and Ibn al-Mundhir also held this view. Abu Hanifah said: It is valid and he becomes a Qarin; because it is one of the two rites, so it is permissible to introduce it into the other, by analogy to the introduction of Hajj into 'Umrah. Our argument is what al-Athram narrated with his chain of authority from 'Abd al-Rahman ibn Nasr, from his father, who said: "I went out intending to perform Hajj, and I arrived in Medina to find that 'Ali had gone out as a pilgrim. I entered into the state of ihram for Hajj, then I went out and caught up with 'Ali on the road while he was entering into the state of ihram for both 'Umrah and Hajj. I said: 'O Abu al-Hasan, I only went out from Kufa to follow your example, and you have preceded me, for I have already entered the state of ihram for Hajj. Is it possible for me to enter with you into what you are doing?' He replied: 'No, that would only be possible if you had entered into the state of ihram for an 'Umrah.'" And because
(25) See what Ibn Majah recorded in the chapter on the Tawaf of the Qarin, from the book of Manasik. Sunan Ibn Majah 2/990. (26) Omitted from B and M. (27) In the original: "It is not valid and he does not become [a Qarin]." (28) Recorded by al-Bayhaqi in the chapter on introducing Hajj into 'Umrah, from the book of Hajj. Al-Sunan al-Kubra 4/348.
لا يَجِبُ قَضاؤُها، ولم يَأْمُرِ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- عائشةَ بِقَضائِه، ولا فَعَلَتْهُ هى.
فصل: وكلُّ مُتَمَتِّعٍ خَشِىَ فَواتَ الحَجِّ، فإنَّه يُحْرِمُ بِالحَجِّ، ويَصِيرُ قَارِنًا، وكذلك المُتَمَتِّعُ الذى معه هَدْىٌ، فإنَّه لا يَحِلُّ من عُمْرَتِه، بل يُهِلُّ بِالحَجِّ معها، فيَصِيرُ قَارِنًا. ولو أدْخَلَ الحَجَّ على العُمْرَةِ قبلَ الطَّوَافِ مِن غير خَوْفِ الفَواتِ، جَازَ، وكان قَارِنًا، بغيرِ خِلافٍ، وقد فَعَلَ ذلك ابنُ عمرَ، ورَوَاهُ عن النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- (٢٥). فأمَّا بعدَ الطَّوَافِ، فليس له ذلك، ولا يَصِيرُ قَارِنًا. وبهذا قال الشَّافِعِىُّ، وأبو ثَوْرٍ. وَرُوِىَ عن عَطاءٍ. وقال مَالِكٌ: يَصِيرُ قَارِنًا. وحُكِىَ ذلك عن أبى حنيفةَ؛ لأنَّه أدْخَلَ الحَجَّ على إحْرامِ العُمْرَةِ، فصَحَّ، كما قبلَ الطَّوَافِ. ولَنا، أنَّه شَارِعٌ فى التَّحَلُّلِ من العُمْرَةِ، فلم يَجُزْ له (٢٦) إدْخَالُ الحَجِّ عليها، كما لو سَعَى بين الصَّفَا والمَرْوَةِ.
فصل: فأمَّا إدْخَالُ العُمْرَةِ على الحَجِّ، فغيرُ جائِزٍ، فإن فَعَلَ لم يَصِحَّ، ولم يَصِرْ قَارِنًا. رُوِىَ ذلك عن علىٍّ. وبه قال مالِكٌ، وإسْحاقُ، وأبو ثَوْرٍ، وابنُ المُنْذِرِ. وقال أبو حنيفةَ: [ويَصِحُّ، ويَصِيرُ] (٢٧) قَارِنًا؛ لأنَّه أحَدُ النُّسُكَيْنِ، فجَازَ إدْخَالُه على الآخَرِ، قِيَاسًا على إدْخَالِ الحَجِّ على العُمْرَةِ. ولَنا، ما رَوَى الأثْرَمُ، بإسْنَادِه عن عبدِ الرحمنِ بن نَصْرٍ، عن أبِيه، قال: خَرَجْتُ أُرِيدُ الحَجَّ، فقَدِمْتُ المَدِينَةَ، فإذا علىٌّ قد خرج حَاجًّا، فأهْلَلْتُ بِالحَجِّ، ثم خَرَجْتُ، فأدْرَكْتُ عليًّا فى الطَّرِيقِ، وهو يُهِلُّ بِعُمْرَةٍ وحَجَّةٍ، فقلتُ: يا أبا الحسنِ، إنَّما خَرَجْتُ من الكُوفَةِ لأَقْتَدِىَ بك، وقد سَبَقْتَنِى، فأهْلَلْتُ بالحَجِّ، أفأسْتَطِيعُ أن أدْخُلَ معك فيما أنْتَ فيه؟ قال: لا، إنَّما ذلك لو كُنْتَ أهْلَلْتَ بِعُمْرَةٍ (٢٨). ولأنَّ
(٢٥) انظر ما أخرجه ابن ماجه، فى: باب طواف القارن، من كتاب المناسك. سنن ابن ماجه ٢/ ٩٩٠.(٢٦) سقط من: ب، م.(٢٧) فى الأصل: "لا يصح ولا يصير".(٢٨) أخرجه البيهقى، فى: باب إدخال الحج على العمرة، من كتاب الحج. السنن الكبرى ٤/ ٣٤٨.
