3489 - حَدَّثَنَا إِسْمَاعِيلُ بْنُ يَحْيَى الْمُزَنِيُّ ، قَالَ : ثَنَا مُحَمَّدُ بْنُ إِدْرِيسَ الشَّافِعِيُّ ، قَالَ : ثَنَا سُفْيَانُ ، عَنْ طَلْحَةَ بْنِ يَحْيَى بْنِ طَلْحَةَ ، عَنْ عَمَّتِهِ عَائِشَةَ بِنْتِ طَلْحَةَ ، عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا زَوْجِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، قَالَتْ : دَخَلَ عَلَيَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، فَقُلْتُ : يَا رَسُولَ اللهِ ، إِنَّا قَدْ خَبَأْنَا لَكَ حَيْسًا ، فَقَالَ : أَمَا إِنِّي كُنْتُ أُرِيدُ الصَّوْمَ ، وَلَكِنْ قَرِّبِيهِ سَأَصُومُ يَوْمًا مَكَانَ ذَلِكَ . قَالَ مُحَمَّدٌ - هُوَ ابْنُ إِدْرِيسَ - : سَمِعْتُ سُفْيَانَ عَامَّةَ مُجَالَسَتِي إِيَّاهُ لَا يَذْكُرُ فِيهِ : سَأَصُومُ يَوْمًا مَكَانَ ذَلِكَ ، ثُمَّ إِنِّي عَرَضْتُ عَلَيْهِ الْحَدِيثَ قَبْلَ أَنْ يَمُوتَ بِسَنَةٍ ، فَأَجَازَ فِيهِ : سَأَصُومُ يَوْمًا مَكَانَ ذَلِكَ . [2/110] فَفِي هَذَا الْحَدِيثِ ذَكَرَ وُجُوبَ الْقَضَاءِ ، وَفِي حَدِيثِ عَائِشَةَ رَضِيَ اللهُ عَنْهَا مَا قَدْ وَافَقَ ذَلِكَ ، وَلَيْسَ فِي حَدِيثِ أُمِّ هَانِئٍ مَا يُخَالِفُ مَا قَدْ ذَكَرْنَا ، فَأَقَلُّ أَحْوَالِ حَدِيثِ عُرْوَةَ وَعَمْرَةَ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنْ يَكُونَ مَوْقُوفًا عَلَى مَنْ هُوَ دُونَهُمَا ، وَقَدْ وَافَقَهُ حَدِيثٌ مُتَّصِلٌ ، وَهُوَ حَدِيثُ عَائِشَةَ بِنْتِ طَلْحَةَ ، فَالْقَوْلُ بِذَلِكَ مِنْ جِهَةِ الْحَدِيثِ أَوْلَى مِنَ الْقَوْلِ بِخِلَافِهِ ، وَأَمَّا النَّظَرُ فِي ذَلِكَ فَإِنَّا قَدْ رَأَيْنَا أَشْيَاءَ تَجِبُ عَلَى الْعِبَادِ بِإِيجَابِهِمْ إِيَّاهَا عَلَى أَنْفُسِهِمْ ؛ مِنْهَا الصَّلَاةُ وَالصَّدَقَةُ وَالصِّيَامُ وَالْحَجُّ وَالْعُمْرَةُ ، فَكَانَ مَنْ أَوْجَبَ شَيْئًا مِنْ ذَلِكَ عَلَى نَفْسِهِ ، فَقَالَ : ( لِلهِ عَلَيَّ كَذَا وَكَذَا ) وَجَبَ عَلَيْهِ الْوَفَاءُ بِذَلِكَ . وَرَأَيْنَا أَشْيَاءَ يَدْخُلُ فِيهَا الْعِبَادُ فَيُوجِبُونَهَا عَلَى أَنْفُسِهِمْ بِدُخُولِهِمْ فِيهَا ، مِنْهَا الصَّلَاةُ وَالصِّيَامُ وَالْحَجُّ ، وَمَا ذَكَرْنَا . فَكَانَ مَنْ دَخَلَ فِي حَجَّةٍ أَوْ عُمْرَةٍ ، ثُمَّ أَرَادَ إِبْطَالَهَا وَالْخُرُوجَ مِنْهَا لَمْ يَكُنْ لَهُ ذَلِكَ ، وَكَانَ بِدُخُولِهِ فِيهَا فِي حُكْمِ مَنْ قَالَ : ( لِلهِ عَلَيَّ حَجَّةٌ ) ، فَعَلَيْهِ الْوَفَاءُ بِهَا . فَإِنْ قَالَ قَائِلٌ : إِنَّمَا مَنَعْنَاهُ مِنَ الْخُرُوجِ مِنْهُمَا ؛ لِأَنَّهُ لَا يُمْكِنُهُ الْخُرُوجُ مِنْهَا إِلَّا بِتَمَامِهَا ، وَلَيْسَتِ الصَّلَاةُ وَالصِّيَامُ كَذَلِكَ ؛ لِأَنَّهُمَا قَدْ يَبْطُلَانِ وَيَخْرُجُ مِنْهُمَا بِالْكَلَامِ وَالطَّعَامِ وَالشَّرَابِ وَالْجِمَاعِ ، قِيلَ لَهُ : إِنَّ الْحَجَّةَ وَالْعُمْرَةَ وَإِنْ كَانَا كَمَا ذَكَرْتَ ، فَإِنَّا قَدْ رَأَيْنَاكَ تَزْعُمُ أَنَّ مَنْ جَامَعَ فِيهِمَا فَعَلَيْهِ قَضَاؤُهُمَا ، وَالْقَضَاءُ يَدْخُلُ فِيهِ بَعْدَ خُرُوجِهِ مِنْهُمَا ، فَقَدْ جَعَلْتَ عَلَيْهِ الدُّخُولَ فِي قَضَائِهِمَا إِنْ شَاءَ أَوْ أَبَى مِنْ أَجْلِ إِفْسَادِهِ لَهُمَا . فَهَذَا الَّذِي يَقْضِيهِ بَدَلٌ مِنْهُ مِمَّا كَانَ وَجَبَ عَلَيْهِ بِدُخُولِهِ فِيهِ لَا بِإِيجَابٍ كَانَ مِنْهُ قَبْلَ ذَلِكَ ، فَلَوْ كَانَتِ الْعِلَّةُ فِي لُزُومِ الْحَجَّةِ وَالْعُمْرَةِ إِيَّاهُ حِينَ أَحْرَمَ بِهِمَا وَبُطْلَانِ الْخُرُوجِ مِنْهُمَا هِيَ مَا ذَكَرْتَ مِنْ عَدَمِ رَفْضِهِمَا ، وَلَوْلَا ذَلِكَ كَانَ لَهُ الْخُرُوجُ مِنْهُمَا ، كَمَا كَانَ لَهُ الْخُرُوجُ مِنَ الصَّلَاةِ وَالصِّيَامِ بِمَا ذَكَرْنَا مِنَ الْأَشْيَاءِ الَّتِي تَخْرُجُ مِنْهُمَا ، إِذًا لَمَا وَجَبَ عَلَيْهِ قَضَاؤُهُمَا ؛ لِأَنَّهُ غَيْرُ قَادِرٍ عَلَى أَنْ لَا يَدْخُلَ فِيهِ . فَلَمَّا كَانَ ذَلِكَ غَيْرَ مُبْطِلٍ عَنْهُ وُجُوبَ الْقَضَاءِ ، وَكَانَ فِي ذَلِكَ كَمَنْ عَلَيْهِ قَضَاءُ حَجَّةٍ قَدْ أَوْجَبَهَا لِلهِ عَزَّ وَجَلَّ عَلَى نَفْسِهِ بِلِسَانِهِ ، كَانَ كَذَلِكَ أَيْضًا فِي النَّظَرِ مَنْ دَخَلَ فِي صَلَاةٍ أَوْ صِيَامٍ ، فَأَوْجَبَ ذَلِكَ لِلهِ عَزَّ وَجَلَّ عَلَى نَفْسِهِ بِدُخُولِهِ فِيهِ ، ثُمَّ خَرَجَ مِنْهُ فَعَلَيْهِ قَضَاؤُهُ ، وَيُقَالُ لَهُ أَيْضًا : وَقَدْ رَأَيْنَا الْعُمْرَةَ مِمَّا قَدْ يَجُوزُ رَفْضُهَا بَعْدَ الدُّخُولِ فِيهَا فِي قَوْلِنَا وَقَوْلِكَ ، وَبِذَلِكَ جَاءَتِ السُّنَّةُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي قَوْلِهِ لِعَائِشَةَ رَضِيَ اللهُ عَنْهَا : " دَعِي عَنْكِ الْعُمْرَةَ وَأَهِلِّي بِالْحَجِّ " . وَسَنَذْكُرُ ذَلِكَ بِإِسْنَادِهِ فِي مَوْضِعِهِ مِنْ كِتَابِنَا هَذَا إِنْ شَاءَ اللهُ تَعَالَى . فَلَمْ يَكُنْ لِلدَّاخِلِ فِي الْعُمْرَةِ إِذَا كَانَ قَادِرًا عَلَى رَفْضِهَا وَالْخُرُوجِ مِنْهَا أَنْ يَخْرُجَ مِنْهَا فَيُبْطِلَهَا ، ثُمَّ لَا يَجِبُ عَلَيْهِ قَضَاؤُهَا . [2/111] وَكَانَ مَنْ دَخَلَ فِيهَا بِغَيْرِ إِيجَابٍ مِنْهُ لَهَا قَبْلَ ذَلِكَ ، لَيْسَ لَهُ الْخُرُوجُ مِنْهَا قَبْلَ تَمَامِهَا إِلَّا مِنْ عُذْرٍ ، فَإِنْ خَرَجَ مِنْهَا فَأَبْطَلَهَا بِعُذْرٍ أَوْ بِغَيْرِ عُذْرٍ فَعَلَيْهِ قَضَاؤُهَا . فَالصَّلَاةُ وَالصَّوْمُ أَيْضًا فِي النَّظَرِ كَذَلِكَ لَيْسَ لِمَنْ دَخَلَ فِيهِمَا الْخُرُوجُ مِنْهُمَا ، وَإِبْطَالُهُمَا إِلَّا مِنْ عُذْرٍ ، وَإِنْ خَرَجَ مِنْهُمَا قَبْلَ إِتْمَامِهِ إِيَّاهُمَا بِعُذْرٍ أَوْ بِغَيْرِ عُذْرٍ فَعَلَيْهِ قَضَاؤُهُمَا . فَهَذَا هُوَ النَّظَرُ فِي هَذَا الْبَابِ ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ وَأَبِي يُوسُفَ وَمُحَمَّدٍ رَحِمَهُمُ اللهُ . وَقَدْ رُوِيَ مِثْلُ ذَلِكَ أَيْضًا ، عَنْ غَيْرِ وَاحِدٍ مِنْ أَصْحَابِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ .
EnglishUnverified translation
3489 - Isma'il ibn Yahya al-Muzani narrated to us, he said: Muhammad ibn Idris al-Shafi'i narrated to us, he said: Sufyan narrated to us, from Talhah ibn Yahya ibn Talhah, from his paternal aunt 'A'ishah bint Talhah, from 'A'ishah, may Allah be pleased with her, the wife of the Prophet (peace and blessings of Allah be upon him), she said: The Messenger of Allah (peace and blessings of Allah be upon him) entered upon me, and I said: O Messenger of Allah, we have hidden hays for you. He said: I had indeed intended to fast, but bring it near; I shall fast a day in place of that. Muhammad - he is Ibn Idris - said: I heard Sufyan throughout most of my sittings with him not mentioning in it: I shall fast a day in place of that. Then I presented the hadith to him a year before he died, and he allowed in it: I shall fast a day in place of that. In this hadith is mention of the obligatoriness of makeup, and in the hadith of 'A'ishah, may Allah be pleased with her, is what agrees with that. There is nothing in the hadith of Umm Hani to contradict what we mentioned. The least state of the hadith of 'Urwah and 'Amrah from 'A'ishah, may Allah be pleased with her, is that it be halted at one below them both, and a connected hadith has agreed with it - the hadith of 'A'ishah bint Talhah. So the view by that, from the hadith standpoint, is more proper than the contrary view. As for reasoning in that: we see things become obligatory upon servants by their obligating them upon themselves - prayer, charity, fasting, hajj, and 'umrah. Whoever obligated something of that upon himself, saying: Such-and-such is upon me for Allah, fulfilling that became obligatory upon him. And we see things which servants enter and thereby obligate upon themselves by their entering them - prayer, fasting, hajj, and what we mentioned. Whoever entered a hajj or 'umrah then wanted to nullify it and exit from it had no right to that; by his entering it he is in the ruling of one who said: A hajj is upon me for Allah, so fulfilling it is upon him. If one says: We only prevented him from exiting them because he cannot exit them except by completing them, while prayer and fasting are not so, for they may be nullified and one exits them by speech, food, drink, and intercourse - it is said to him: Although hajj and 'umrah are as you mentioned, we see you claim that whoever has intercourse in them, their makeup is upon him, and makeup enters upon him after his emission from them. So you have imposed upon him entering their makeup, willing or not, on account of his corrupting them. What he makes up is a substitute for what became obligatory upon him by his entering it, not by a prior obligation from himself. Had the cause of hajj and 'umrah binding him when he entered ihram for them, and of the invalidity of exiting them, been what you mentioned - the impossibility of abandoning them - and were it not for that he could exit them, just as he could exit prayer and fasting by what we mentioned of things that exit them, then makeup of them would not be obligatory upon him, since he is unable not to enter it. Since that does not remove the obligatoriness of makeup from him, and in that he is like one upon whom is makeup of a hajj he obligated upon himself for Allah by his tongue, likewise in reasoning is one who enters prayer or fasting: he thereby obligated it for Allah upon himself by his entering it, then exited it, so its makeup is upon him. It is also said to him: We see 'umrah of what may be abandoned after entering it, in our view and yours, and the Sunnah came from the Prophet (peace and blessings of Allah be upon him) with that in his statement to 'A'ishah, may Allah be pleased with her: Leave the 'umrah aside and enter ihram for hajj. We shall mention that with its isnad in its place in this book of ours, Allah willing. So one who enters 'umrah, though able to abandon it and exit it, may not exit it and nullify it, then have no makeup upon him. One who enters it without a prior obligation from himself for it may not exit it before completing it except from an excuse; if he exits it and nullifies it, with excuse or without, its makeup is upon him. Prayer and fasting are likewise in reasoning: one who enters them may not exit them and nullify them except from an excuse, and if he exits them before completing them, with excuse or without, their makeup is upon him. This is the reasoning in this chapter, and it is the view of Abu Hanifah, Abu Yusuf, and Muhammad, may Allah have mercy on them. The like of that has also been narrated from more than one of the Companions of the Messenger of Allah (peace and blessings of Allah be upon him).
