and the ruling of stipulation.
561- Issue: He said: (And if he intends the Qiran [combining Hajj and Umrah], he says: O Allah, I intend the Umrah and the Hajj. And he stipulates.)
The meaning of Qiran is: Entering into Ihram for both the Umrah and Hajj together, or entering into Ihram for the Umrah then incorporating the Hajj into it. It is one of the prescribed rituals (nusuk), which is established by text and consensus. It has been narrated that Mu'awiyah said to the Companions of the Prophet (may Allah bless him and grant him peace): Do you know that the Messenger of Allah (may Allah bless him and grant him peace) forbade combining Hajj and Umrah? They said: As for this, no. He said: It is with them—meaning with the forbidden things—but you have forgotten. This is a matter upon which the Companions did not agree with Mu'awiyah, in addition to what it contains of opposing authentic hadiths and consensus. Al-Khattabi said: It is likely that he went by an interpretation of his saying, peace be upon him, when he commanded his Companions during his Hajj to exit Ihram, and said: "If I had known at the beginning of my affair what I know at its end, I would not have brought the sacrificial animals." He was a Qarin [one performing Qiran], so Mu'awiyah interpreted it as a prohibition. And Allah knows best.
Section: It is recommended that he specify what he has entered into Ihram for. This is the opinion of Malik. Al-Shafi'i said, in one of his two opinions: Absolute intention (itlaq) is better, because of what Tawus narrated, saying: The Prophet (may Allah bless him and grant him peace) went out from Medina without naming a Hajj, waiting for the decree [from Allah]. Then the decree descended upon him while he was between al-Safa and al-Marwah, so he commanded his Companions—those among them who had assumed Ihram and did not have the sacrificial animal with them—to make it an Umrah. And because that is more cautious; for he does not feel safe from being prevented (ihsar), or the impossibility of performing the Hajj for him,
(1) Reported by Abu Dawud, in: Chapter on Singling out Hajj (Ifrad), from the Book of Rites (Manasik). Sunan Abi Dawud 1/416. (2) In Ma'alim al-Sunan 2/167. (3) Previously mentioned on page 84. (4) Reported by Imam al-Shafi'i in his Musnad, see: The Seventh Chapter on Singling out (Ifrad), Combining (Qiran), and Enjoyment (Tamattu'), from the Book of Hajj, in Tartib al-Sindi of Musnad al-Shafi'i 1/372.
وحُكْمِ الاشْتِرَاطِ.
٥٦١ - مسألة؛ قال: (وَإنْ أرَادَ القِرَانَ، قَالَ: اللَّهُمَّ إنِّى أُرِيدُ العُمْرَةَ والحَجَّ. ويَشْتَرِطُ)
مَعْنَى القِرَانِ: الإحْرامُ بِالعُمْرَةِ والحَجِّ معًا، أو يُحْرِمُ بِالعُمْرَةِ ثم يُدْخِلُ عليها الحَجَّ. وهو أحَدُ الأنْساكِ المَشْرُوعَةِ، الثابِتَةِ بالنَّصِّ والإِجْمَاعِ. وقد رُوِىَ أنَّ مُعاوِيَةَ قال لأصْحابِ النَّبِىِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-: هل تَعْلَمُونَ أنًّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- نَهَى أن يُقْرَنَ بين الحَجِّ والعُمْرَةِ؟ قالوا: أمَّا هذا فلا. قال: إنَّها مَعَهُنَّ -يعنى مع المَنْهِيَّاتِ- ولَكِنَّكُم نَسيِتُم (١). وهذا ممَّا لم يُوَافِقِ الصَّحَابَةُ مُعاوِيَةَ عليه، مع ما يَتَضَمَّنُه من مُخالَفَةِ الأحادِيثِ الصَّحِيحَةِ والإجْمَاعِ، قال الخَطَّابِىُّ (٢): ويُشْبِهُ أن يكونَ ذَهَبَ إلى تَأوِيلِ قَوْلِه عليه السَّلَامُ، حين أمَرَ أصْحابَه فى حَجَّتِه بِالإحْلالِ، وقال: "لَوِ اسْتَقْبَلْتُ مِنْ أمْرِى مَا اسْتَدْبَرْتُ، لَما سُقْتُ الهَدْىَ" (٣). وكان قَارِنًا، فحَمَلَه مُعاوِيَةُ على النَّهْىِ. واللهُ أعلمُ.
فصل: ويُسْتَحَبُّ أنْ يُعَيِّنَ ما أحْرَمَ به. وبه قال مالِكٌ. وقال الشَّافِعِىُّ، فى أحَدِ قَوْلَيْهِ: الإطْلَاقُ أوْلَى؛ لما رَوَى طاوُسٌ، قال: خَرَجَ النَّبِىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- من المَدِينَةِ، لا يُسَمِّى حَجًّا، يَنْتَظِرُ القَضَاءَ، فنَزَلَ عليه القَضاءُ وهو بين الصَّفَا والمَرْوَةِ، فأمَرَ أصْحابَهُ مَن كان منهم أهَلَّ، ولم يكنْ معه هَدْىٌ، أن يَجْعَلُوهَا عُمْرَةٌ (٤). ولأنَّ ذلك أحْوَطُ؛ لأنَّه لا يَأْمَنُ الإحْصارَ، أو تَعَذُّرَ فِعْلِ الحَجِّ عليه،
(١) أخرجه أبو داود، فى: باب فى إفراد الحج، من كتاب المناسك. سنن أبى داود ١/ ٤١٦.(٢) فى معالم السنن ٢/ ١٦٧.(٣) تقدم فى صفحة ٨٤.(٤) أخرجه الإمام الشافعى فى مسنده، انظر: الباب السابع فى الإفراد والقران والتمتع، من كتاب الحج، فى ترتيب السندى لمسند الشافعي ١/ ٣٧٢.
