3940 - حَدَّثَنَا ابْنُ أَبِي عِمْرَانَ ، قَالَ : ثَنَا شُجَاعُ بْنُ مَخْلَدٍ . ( ح ) . 3941 - وَحَدَّثَنَا صَالِحُ بْنُ عَبْدِ الرَّحْمَنِ ، قَالَ : ثَنَا سَعِيدُ بْنُ مَنْصُورٍ ، قَالَا : ثَنَا هُشَيْمٌ ، عَنْ مَنْصُورِ بْنِ زَاذَانَ ، عَنِ الْحَكَمِ ، عَنْ زِيَادِ بْنِ مَالِكٍ ، عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ ، وَعَبْدِ اللهِ ، قَالَا : ( الْقَارِنُ يَطُوفُ طَوَافَيْنِ ، وَيَسْعَى سَعْيَيْنِ ) . فَهَذَا عَلِيٌّ وَعَبْدُ اللهِ قَدْ ذَهَبَا فِي طَوَافِ الْقَارِنِ إِلَى خِلَافِ مَا ذَهَبَ إِلَيْهِ ابْنُ عُمَرَ رَضِيَ اللهُ عَنْهُمَا . وَأَمَّا وَجْهُ ذَلِكَ مِنْ طَرِيقِ النَّظَرِ ، فَإِنَّا رَأَيْنَا الرَّجُلَ إِذَا أَحْرَمَ بِحَجَّةٍ وَجَبَتْ عَلَيْهِ بِمَا فِيهَا مِنَ الطَّوَافِ بِالْبَيْتِ ، وَالسَّعْيِ بَيْنَ الصَّفَا وَالْمَرْوَةِ ، وَوَجَبَ عَلَيْهِ فِي انْتِهَاكِ مَا قَدْ حُرِّمَ عَلَيْهِ بِإِحْرَامِهِ بِهَا مِنَ الْكَفَّارَاتِ مَا يَجِبُ عَلَيْهِ فِي ذَلِكَ . وَكَذَلِكَ إِذَا أَحْرَمَ بِعُمْرَةٍ ، وَجَبَتْ عَلَيْهِ أَيْضًا بِمَا فِيهَا مِنَ الطَّوَافِ بِالْبَيْتِ وَالسَّعْيِ بَيْنَ الصَّفَا وَالْمَرْوَةِ ، وَوَجَبَ عَلَيْهِ فِي انْتِهَاكِ مَا حُرِّمَ عَلَيْهِ بِإِحْرَامِهِ بِهَا مِنَ الْكَفَّارَاتِ ، مَا يَجِبُ عَلَيْهِ فِي ذَلِكَ . [2/206] وَكَانَ إِذَا جَمَعَهُمَا ، فَكُلٌّ قَدْ أَجْمَعَ أَنَّهُ فِي حُرْمَتَيْنِ : حُرْمَةِ حَجٍّ ، وَحُرْمَةِ عُمْرَةٍ . فَكَانَ يَجِيءُ فِي النَّظَرِ أَنْ يَجِبَ عَلَيْهِ لِكُلِّ وَاحِدٍ مِنْهُمَا مِنَ الطَّوَافِ وَالسَّعْيِ ، وَغَيْرِ ذَلِكَ مِنَ الْكَفَّارَاتِ ، فِي انْتِهَاكِ الْحُرُمِ ، الَّتِي حُرِّمَتْ عَلَيْهِ فِيهَا ، مَا كَانَ يَجِبُ عَلَيْهِ لَهَا ، لَوْ أَفْرَدَهَا . فَأُدْخِلَ عَلَى هَذَا الْقَوْلِ ، فَقِيلَ : فَقَدْ رَأَيْنَا الْحَلَالَ يُصِيبُ الصَّيْدَ فِي الْحَرَمِ ، فَيَجِبُ عَلَيْهِ الْجَزَاءُ ، لِحُرْمَةِ الْحَرَمِ ، وَرَأَيْنَا الْمُحْرِمَ يُصِيبُ صَيْدًا فِي الْحِلِّ ، فَيَجِبُ عَلَيْهِ الْجَزَاءُ لِحُرْمَةِ الْحَرَامِ . وَرَأَيْنَا الْمُحْرِمَ إِذَا أَصَابَ صَيْدًا فِي الْحَرَمِ وَجَبَ عَلَيْهِ جَزَاءٌ وَاحِدٌ ، لِحُرْمَةِ الْإِحْرَامِ ، وَدَخَلَ فِيهِ حُرْمَةُ الْجَزَاءِ لِحُرْمَةِ الْحَرَمِ . وَهُوَ فِي وَقْتِ مَا أَصَابَ ذَلِكَ الصَّيْدَ فِي حُرْمَتَيْنِ : فِي حُرْمَةِ إِحْرَامٍ ، وَحُرْمَةِ حُرُمٍ ، فَلِمَ يَجِبُ عَلَيْهِ لِكُلِّ وَاحِدَةٍ مِنَ الْحُرْمَتَيْنِ مَا كَانَ يَجِبُ عَلَيْهِ لَهَا لَوْ أَفْرَدَهَا . قَالُوا : فَكَذَلِكَ الْقَارِنُ ، فِيمَا كَانَ يَجِبُ عَلَيْهِ لِكُلِّ وَاحِدَةٍ مِنْ عُمْرَتِهِ وَحَجَّتِهِ لَوْ أَفْرَدَهَا ، لَا يَجِبُ عَلَيْهِ فِي ذَلِكَ لَمَّا جَمَعَهُمَا إِلَّا مِثْلُ مَا يَجِبُ عَلَيْهِ فِي إِحَدَيْهِمَا ، وَيَدْخُلُ مَا كَانَ يَجِبُ عَلَيْهِ لِلْأُخْرَى ، لَوْ كَانَتْ مُفْرَدَةً فِي ذَلِكَ . قِيلَ لَهُ : إِنَّكُمْ لَمْ تَقْطَعُوا أَنَّ مَا يَجِبُ عَلَى الْمُحْرِمِ فِي قَتْلِهِ الصَّيْدَ فِي الْحَرَمِ جَزَاءٌ وَاحِدٌ . وَقَدْ قَالَ أَبُو حَنِيفَةَ ، وَأَبُو يُوسُفَ ، وَمُحَمَّدٌ رَحِمَهُمُ اللهُ : إِنَّ الْقِيَاسَ كَانَ عِنْدَهُمْ فِي ذَلِكَ ، أَنَّهُ يَجِبُ عَلَيْهِ جَزَاءَانِ : جَزَاءٌ لِحُرْمَةِ الْإِحْرَامِ ، وَجَزَاءٌ لِحُرْمَةِ الْحَرَمِ ، وَأَنَّهُمْ إِنَّمَا خَالَفُوا ذَلِكَ اسْتِحْسَانًا . وَلَكِنَّا لَا نَقُولُ فِي ذَلِكَ كَمَا قَالُوا ، بَلِ الْقِيَاسُ عِنْدَنَا فِي ذَلِكَ مَا ذَكَرُوا أَنَّهُمُ اسْتَحْسَنُوهُ . وَذَلِكَ أَنَّا رَأَيْنَا الْأَصْلَ الْمُجْتَمَعَ عَلَيْهِ أَنَّهُ يَجُوزُ لِلرَّجُلِ أَنْ يَجْمَعَ بَيْنَ حَجَّةٍ وَعُمْرَةٍ ، وَلَا يَجْمَعَ بَيْنَ حَجَّتَيْنِ ، وَلَا بَيْنَ عُمْرَتَيْنِ . فَكَانَ لَهُ أَنْ يَجْمَعَ بِإِحْرَامٍ وَاحِدٍ بَيْنَ شَكْلَيْنِ مُخْتَلِفَيْنِ ، فَيَدْخُلَ بِذَلِكَ فِيهِمَا ، وَلَا يَجْمَعَ بَيْنَ شَيْئَيْنِ مِنْ صِنْفٍ وَاحِدٍ . فَلَمَّا كَانَ مَا ذَكَرْنَا كَذَلِكَ ، كَانَ لَهُ أَنْ يَجْمَعَ أَيْضًا بِأَدَائِهِ جَزَاءً وَاحِدًا ، مَا يَجِبُ عَلَيْهِ بِحُرْمَتَيْنِ مُخْتَلِفَتَيْنِ ، وَهُمَا حُرْمَةُ الْحَرَمِ الَّتِي لَا يُجْزِئُ فِيهَا الصَّوْمُ ، وَحُرْمَةُ الْإِحْرَامِ الَّتِي يُجْزِئُ فِيهَا الصَّوْمُ ، وَيَكُونُ بِذَلِكَ الْجَزَاءِ الْوَاحِدِ مُؤَدِّيًا ، عَمَّا يَجِبُ عَلَيْهِ فِيهِمَا . فَلَمْ يَكُنْ لَهُ أَنْ يَجْمَعَ بِأَدَائِهِ جَزَاءً وَاحِدًا ، عَمَّا يَجِبُ عَلَيْهِ فِي انْتِهَاكِ حُرْمَتَيْنِ مُؤْتَلِفَتَيْنِ مِنْ شَكْلٍ وَاحِدٍ ، وَهُمَا حُرْمَةُ الْعُمْرَةِ ، وَحُرْمَةُ الْحَجِّ . كَمَا لَمْ يَكُنْ لَهُ أَنْ يَدْخُلَ بِإِحْرَامٍ وَاحِدٍ فِي حُرْمَةِ شَيْئَيْنِ مُؤْتَلِفَيْنِ . وَلَمَّا كَانَ مَا ذَكَرْنَا أَيْضًا كَذَلِكَ ، وَكَانَ الطَّوَافُ لِلْحَجَّةِ ، وَالطَّوَافُ لِلْعُمْرَةِ مِنْ شَكْلٍ وَاحِدٍ ، لَمْ يَكُنْ بِطَوَافٍ وَاحِدٍ دَاخِلًا فِيهِمَا ، وَلَمْ يَكُنْ ذَلِكَ الطَّوَافُ مُجْزِئًا عَنْهُمَا ، وَاحْتَاجَ أَنْ يَدْخُلَ فِي كُلِّ وَاحِدٍ مِنْهُمَا دُخُولًا ، [2/207] عَلَى حِدَةٍ ، قِيَاسًا وَنَظَرًا عَلَى مَا ذَكَرْنَا مِمَّا يَجْمَعُهُ بِإِحْرَامٍ وَاحِدٍ ، مِنَ الْحَجَّةِ وَالْعُمْرَةِ الْمُخْتَلِفَيْنِ ، وَمِمَّا ذَكَرْنَا مِمَّا لَا يَجْمَعُهُ مِنَ الْحَجَّتَيْنِ الْمُؤْتَلِفَتَيْنِ ، وَالْعُمْرَتَيْنِ الْمُؤْتَلِفَتَيْنِ . فَإِنْ قَالَ قَائِلٌ : فَقَدْ رَأَيْنَاهُ يَحِلُّ مِنْ حَجَّتِهِ وَعُمْرَتِهِ بِحَلْقٍ وَاحِدٍ ، وَلَا يَكُونُ عَلَيْهِ غَيْرُ ذَلِكَ ، فَكَذَلِكَ أَيْضًا يَطُوفُ لَهُمَا طَوَافًا وَاحِدًا ، وَيَسْعَى لَهُمَا سَعْيًا وَاحِدًا ، لَيْسَ عَلَيْهِ غَيْرُ ذَلِكَ . قِيلَ لَهُ : قَدْ رَأَيْنَاهُ يَحِلُّ بِحَلْقٍ وَاحِدٍ مِنْ إِحْرَامَيْنِ مُخْتَلِفَيْنِ ، لَا يُجْزِيهِ فِيهِمَا إِلَّا طَوَافَانِ مُخْتَلِفَانِ . وَذَلِكَ أَنَّ رَجُلًا لَوْ أَحْرَمَ بِعُمْرَةٍ ، فَطَافَ لَهَا وَسَعَى ، وَسَاقَ الْهَدْيَ ، ثُمَّ حَجَّ مِنْ عَامِهِ ، فَصَارَ بِذَلِكَ مُتَمَتِّعًا ، أَنَّهُ كَانَ حُكْمُهُ يَوْمَ النَّحْرِ أَنْ يَحْلِقَ حَلْقًا وَاحِدًا ، فَيَحِلَّ بِذَلِكَ مِنْهُمَا جَمِيعًا . فَكَانَ يَحِلُّ بِحَلْقٍ وَاحِدٍ مِنْ إِحْرَامَيْنِ مُخْتَلِفَيْنِ ، قَدْ كَانَ دَخَلَ فِيهِمَا دُخُولًا مُتَفَرِّقًا . وَلَمْ يَكُنْ مَا وَجَبَ مِنْ ذَلِكَ مِنْ حُكْمِ الْحَلْقِ ، مُوجِبًا أَنَّ حُكْمَ الطَّوَافِ لَهُمَا كَانَ كَذَلِكَ ، وَأَنَّهُ طَوَافٌ وَاحِدٌ ، بَلْ هُوَ طَوَافَانِ . فَكَذَلِكَ مِمَّا ذَكَرْنَا مِنْ حَلْقِ الْقَارِنِ لِعُمْرَتِهِ وَحَجَّتِهِ حَلْقًا وَاحِدًا ، لَا يَجِبُ بِهِ أَنْ يَكُونَ كَذَلِكَ لِحُكْمِ طَوَافِهِ لَهُمَا طَوَافًا وَاحِدًا . وَلَمَّا كَانَ قَدْ يَحِلُّ فِي الْإِحْرَامَيْنِ اللَّذَيْنِ قَدْ دَخَلَ فِيهِمَا دُخُولًا مُتَفَرِّقًا ، بِحَلْقٍ وَاحِدٍ ، كَانَ فِي الْإِحْرَامَيْنِ اللَّذَيْنِ قَدْ دَخَلَ فِيهِمَا دُخُولًا وَاحِدًا ، أَحْرَى أَنْ يَحِلَّ مِنْهُمَا كَذَلِكَ . فَهَذَا هُوَ النَّظَرُ فِي هَذَا الْبَابِ عَلَى مَا رُوِيَ عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ وَعَبْدِ اللهِ مِنْ وُجُوبِ الطَّوَافِ لِكُلِّ وَاحِدَةٍ مِنَ الْعُمْرَةِ وَالْحَجَّةِ ، وَعَلَى مَا ذَكَرْنَا مِنَ النَّظَرِ عَلَى ذَلِكَ ، مِنْ وُجُوبِ الْجَزَاءِ لِكُلِّ وَاحِدَةٍ مِنْهُمَا فِي انْتِهَاكِ حُرْمَتِهِمَا . وَهُوَ قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ ، وَمُحَمَّدٍ ، رَحِمَهُمُ اللهُ تَعَالَى .
EnglishUnverified translation
3940 - Ibn Abi Imran narrated to us, he said: Shuja' ibn Makhlad narrated to us. (H). 3941 - And Salih ibn Abd al-Rahman narrated to us, he said: Sa'id ibn Mansur narrated to us, they said: Hushaym narrated to us, from Mansur ibn Zadham, from al-Hakam, from Ziyad ibn Malik, from Ali, may Allah be pleased with him, and Abd Allah, they said: (The qarin performs two tawafs and two sa'ys). So here Ali and Abd Allah held concerning the qarin's tawaf contrary to what Ibn Umar, may Allah be pleased with them both, held. As for its aspect by way of reflection: we saw that when a man enters ihram for Hajj, there becomes due upon him with it the tawaf of the House and the sa'y between al-Safa and al-Marwa, and there becomes due upon him for violating what was made forbidden to him by his ihram for it, of expiations, what is due upon him in that. Likewise when he enters ihram for Umra, there becomes due upon him also with it the tawaf of the House and the sa'y between al-Safa and al-Marwa, and there becomes due upon him for violating what was made forbidden to him by his ihram for it, of expiations, what is due upon him in that. When he combines them, all agree he is in two sacred states: the sanctity of Hajj and the sanctity of Umra. So it would follow in reflection that there is due upon him for each of them of tawaf and sa'y, and other than that of expiations for violating the sanctities made forbidden upon him in them, what would have been due upon him for each had he performed it singly. It was objected to this view: we saw the lawful person who takes game in the Haram, upon whom recompense is due for the sanctity of the Haram; and we saw the muhrim who takes game in the Hill, upon whom recompense is due for the sanctity of ihram; and we saw the muhrim when he takes game in the Haram, upon whom one recompense is due, for the sanctity of ihram, with the sanctity of recompense for the Haram entering into it - while at the time he took that game he was in two sanctities: sanctity of ihram and sanctity of Haram - so why is there not due upon him for each of the two sanctities what would have been due upon him for each had he been singly in it? They said: likewise the qarin, of what would have been due upon him for each of his Umra and his Hajj had he performed it singly, there is due upon him when he combines them only the like of what is due upon him for one of them, with what would have been due upon him for the other, had it been single, entering into that. It is said to him: you have not decisively held that what is due upon the muhrim for killing game in the Haram is one recompense. Abu Hanifa, Abu Yusuf and Muhammad, may Allah have mercy on them, said: analogy in their view in that was that two recompenses are due upon him: a recompense for the sanctity of ihram and a recompense for the sanctity of the Haram, and they departed from that only by istihsan. But we do not say in that as they said; rather, analogy in our view in that is what they mentioned they deemed preferable. That is because we saw the agreed principle that a man may combine Hajj and Umra, but may not combine two Hajjs nor two Umras. So he may by one ihram combine two different forms and enter into both, but may not combine two things of one kind. Since that was so, he may also by rendering one recompense combine what is due upon him by two different sanctities - the sanctity of the Haram, in which fasting does not suffice, and the sanctity of ihram, in which fasting suffices - rendering by that one recompense what is due upon him in both. But he may not by rendering one recompense combine what is due upon him for violating two concordant sanctities of one form - the sanctity of Umra and the sanctity of Hajj - just as he may not by one ihram enter the sanctity of two concordant things. Since that was also so, and the tawaf for Hajj and the tawaf for Umra are of one form, he cannot by one tawaf enter into both, nor does that tawaf suffice for both; he needs to enter into each of them separately, by analogy and reflection upon what we mentioned of what he combines by one ihram, of the different Hajj and Umra, and of what we mentioned of what he does not combine, of two concordant Hajjs and two concordant Umras. If one says: we saw him exit from his Hajj and his Umra by one shaving, with nothing else upon him; so likewise he performs one tawaf for both and one sa'y for both, with nothing else upon him. It is said to him: we saw him exit by one shaving from two different ihrams, in which nothing but two different tawafs suffice him. That is because had a man entered ihram for Umra, circumambulated for it and run, driving a sacrificial animal, then performed Hajj in his year, thereby becoming a mutamatti', his ruling on the Day of Sacrifice would be to shave one shaving, exiting thereby from both together. So he would exit by one shaving from two different ihrams into which he had entered separately. What was due of the ruling of shaving did not necessitate that the ruling of tawaf for them be likewise, one tawaf; rather, it is two tawafs. Likewise of what we mentioned of the qarin's shaving for his Umra and his Hajj with one shaving does not necessitate that likewise the ruling of his tawaf for them be one tawaf. Since he may exit in the two ihrams into which he entered separately by one shaving, in the two ihrams into which he entered with one entry he is more deserving to exit from them likewise. This is the reflection in this chapter upon what was narrated from Ali, may Allah be pleased with him, and Abd Allah, of the obligation of tawaf for each of Umra and Hajj, and upon what we mentioned of reflection on that, of the obligation of recompense for each of them for violating their sanctity. And it is the view of Abu Hanifa, Abu Yusuf and Muhammad, may Allah have mercy on them.
