The Book of Hajj-04b
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The reader: Yahya ibn Yahya narrated to us, saying: I read to Malik from Abu al-Aswad, Muhammad ibn Abd al-Rahman ibn Nawfal, from Urwah, from Aisha (may Allah be pleased with her), who said: خرجنا مع رسول الله صلّى الله عليه وسلّم عام حجّة الوداع ، فمنّا من أهلّ بعمرةٍ ، ومنّا من أهلّ بحجٍّ وعمرةٍ ، ومنّا من أهلّ بالحجّ ، وأهلّ رسول الله صلّى الله عليه وسلّم بالحجّ ، فأمّا من أهلّ بعمرةٍ فحلّ ، وأمّا من أهلّ بحجٍّ أو جمع الحجّ والعمرة ، فلم يحلّوا ، حتّى كان يوم النّحر .
الشيخ : حدثنا شيخنا رحمه الله عبد الرحمن السعدي أنهم كانوا حجوا مع الناس على الإبل وقدموا مكة في أول شهر ذي الحجة ، فالمتمتع منهم حل ولبس ثيابه ، والمفرد لا يحل حتى يوم النحر ، فتعب الذين لم يحلوا ، تعب من البقاء على الإحرام ، فجاءوا يسألون الشيخ رحمه الله : هل يمكن أن يتحللوا مثل إخوانهم ؟ قال : نعم يمكن ، لكن عليكم الهدي أو الصيام إن لم تستطيعوا قالوا : ما في لا مانع ، نهدي ونصوم ، ولكن نستريح ، وهذا يدل على الحكمة ، فهذا الذي يحصل لهؤلاء يحصل لغيرهم أيضًا ، وهذا يدل على الحكمة من إيجاب الهدي على من تمتع وأنه في مقابلة نعمة الله عليه ، بهذا التحلل الذي يحصل به الراحة والتمتع بما أحل الله .
ومن ثم ذهب بعض العلماء إلى أن القارن لا يجب عليه الهدي لأنه في الحقيقة ما تمتع ، إذ أن التمتع فمن تمتع بالعمرة إلى والباء للسببية وإلى للغاية ، وهذا يدل على أن بينهما تمتعًا ووقتً أي نعم أن بينهما وقت يتمتع فيه ، وهذا لا يستقيم إلا فيمن كان متمعًا أي فيمن كان محرمًا بالعمرة ثم يحل منها ، ومن ثم قال العلماء رحمهم الله : إن هدي التمتع دم شكران وليس دم جبران . We set out with the Messenger of Allah (peace and blessings be upon him) in the year of the Farewell Pilgrimage. Some of us entered the state of ihram for 'Umrah, some for Hajj and 'Umrah, and some for Hajj alone. The Messenger of Allah (peace and blessings be upon him) entered the state of ihram for Hajj. As for those who entered the state of ihram for 'Umrah, they exited the state of ihram. As for those who entered the state of ihram for Hajj or combined Hajj and 'Umrah, they did not exit the state of ihram until the Day of Sacrifice. The Shaykh: Our Shaykh (may Allah have mercy on him), Abd al-Rahman al-Sa'di, narrated to us that they had performed Hajj with the people on camels and arrived in Makkah in the first days of the month of Dhu al-Hijjah. So, those among them who were performing tamattu' exited the state of ihram and put on their regular clothes, while those performing ifrad did not exit the state of ihram until the Day of Sacrifice. Those who did not exit the state of ihram were exhausted from remaining in the state of ihram. So they came to ask the Shaykh (may Allah have mercy on him): Is it possible for us to exit the state of ihram like our brothers? He said: Yes, it is possible, but you must offer a sacrificial animal or fast if you cannot afford it. They said: There is no obstacle; we will offer the sacrifice and fast, but we want to rest. This indicates the wisdom in this. What happens to these people also happens to others. This indicates the wisdom of making the offering of a sacrificial animal obligatory for the one performing tamattu', and that it is in exchange for the blessing of Allah upon him, through this exiting of the state of ihram which brings him rest and enjoyment of what Allah has made lawful. Consequently, some scholars held that the one performing qiran is not required to offer a sacrificial animal, because in reality he has not performed tamattu'. Since tamattu' is for the one who performs 'Umrah, and the preposition "to" (ila) indicates causality and purpose, this indicates that there is a period of enjoyment between them. Yes, there is a time in which he enjoys himself, and this is only consistent for the one who is performing tamattu', meaning the one who is in the state of ihram for 'Umrah and then exits from it. Therefore, the scholars (may Allah have mercy on them) said: The sacrificial animal for tamattu' is a blood of gratitude, not a blood of compensation.
الشيخ : حدثنا شيخنا رحمه الله عبد الرحمن السعدي أنهم كانوا حجوا مع الناس على الإبل وقدموا مكة في أول شهر ذي الحجة ، فالمتمتع منهم حل ولبس ثيابه ، والمفرد لا يحل حتى يوم النحر ، فتعب الذين لم يحلوا ، تعب من البقاء على الإحرام ، فجاءوا يسألون الشيخ رحمه الله : هل يمكن أن يتحللوا مثل إخوانهم ؟ قال : نعم يمكن ، لكن عليكم الهدي أو الصيام إن لم تستطيعوا قالوا : ما في لا مانع ، نهدي ونصوم ، ولكن نستريح ، وهذا يدل على الحكمة ، فهذا الذي يحصل لهؤلاء يحصل لغيرهم أيضًا ، وهذا يدل على الحكمة من إيجاب الهدي على من تمتع وأنه في مقابلة نعمة الله عليه ، بهذا التحلل الذي يحصل به الراحة والتمتع بما أحل الله .
ومن ثم ذهب بعض العلماء إلى أن القارن لا يجب عليه الهدي لأنه في الحقيقة ما تمتع ، إذ أن التمتع فمن تمتع بالعمرة إلى والباء للسببية وإلى للغاية ، وهذا يدل على أن بينهما تمتعًا ووقتً أي نعم أن بينهما وقت يتمتع فيه ، وهذا لا يستقيم إلا فيمن كان متمعًا أي فيمن كان محرمًا بالعمرة ثم يحل منها ، ومن ثم قال العلماء رحمهم الله : إن هدي التمتع دم شكران وليس دم جبران . We set out with the Messenger of Allah (peace and blessings be upon him) in the year of the Farewell Pilgrimage. Some of us entered the state of ihram for 'Umrah, some for Hajj and 'Umrah, and some for Hajj alone. The Messenger of Allah (peace and blessings be upon him) entered the state of ihram for Hajj. As for those who entered the state of ihram for 'Umrah, they exited the state of ihram. As for those who entered the state of ihram for Hajj or combined Hajj and 'Umrah, they did not exit the state of ihram until the Day of Sacrifice. The Shaykh: Our Shaykh (may Allah have mercy on him), Abd al-Rahman al-Sa'di, narrated to us that they had performed Hajj with the people on camels and arrived in Makkah in the first days of the month of Dhu al-Hijjah. So, those among them who were performing tamattu' exited the state of ihram and put on their regular clothes, while those performing ifrad did not exit the state of ihram until the Day of Sacrifice. Those who did not exit the state of ihram were exhausted from remaining in the state of ihram. So they came to ask the Shaykh (may Allah have mercy on him): Is it possible for us to exit the state of ihram like our brothers? He said: Yes, it is possible, but you must offer a sacrificial animal or fast if you cannot afford it. They said: There is no obstacle; we will offer the sacrifice and fast, but we want to rest. This indicates the wisdom in this. What happens to these people also happens to others. This indicates the wisdom of making the offering of a sacrificial animal obligatory for the one performing tamattu', and that it is in exchange for the blessing of Allah upon him, through this exiting of the state of ihram which brings him rest and enjoyment of what Allah has made lawful. Consequently, some scholars held that the one performing qiran is not required to offer a sacrificial animal, because in reality he has not performed tamattu'. Since tamattu' is for the one who performs 'Umrah, and the preposition "to" (ila) indicates causality and purpose, this indicates that there is a period of enjoyment between them. Yes, there is a time in which he enjoys himself, and this is only consistent for the one who is performing tamattu', meaning the one who is in the state of ihram for 'Umrah and then exits from it. Therefore, the scholars (may Allah have mercy on them) said: The sacrificial animal for tamattu' is a blood of gratitude, not a blood of compensation.