in summary, there is nothing that contradicts Ibn al-Qayyim's earlier statement that no one among those who were with the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) performed ʿumrah after ḥajj except ʿĀʾishah. Therefore, when the ḥāfiẓ summarized his words in "al-Fatḥ," he only followed it with the statement (3/478): "And after ʿĀʾishah did it by his command, it indicated its legitimacy"! Whoever considers the authentic narrations we have presented, and the explanation they contain regarding the reason for his (ṣallá Allāhu ʿalayhi wa-sallam) command to her, will clearly see that it does not establish a general legislation for all pilgrims. If it were as the ḥāfiẓ imagined, the Companions would have hastened to perform this ʿumrah during his (ṣallá Allāhu ʿalayhi wa-sallam) ḥajj and afterwards, yet they did not, with the disapproval of those among the predecessors who explicitly disliked it, as previously mentioned, being the strongest evidence of its non-legitimacy. except for those who experienced what Lady ʿĀʾishah (raḍiya Allāhu ʿanhā) experienced, preventing her from completing her ʿumrah. And Allāh, the Exalted, is the source of success. It is important to note that Ibn al-Qayyim's earlier statement: "All his ʿumrahs were upon entering Makkah," does not contradict his (ṣallá Allāhu ʿalayhi wa-sallam) performing ʿumrah from (al-Juʿrānah), as some imagined, because it was on his return from al-Ṭāʾif. He stopped there, then distributed the spoils of Ḥunayn there, and then performed ʿumrah from there.
وجملة القول أنه لا يوجد ما ينفي قول ابن القيم المتقدم أنه لم يعتمر بعد الحج أحد ممن كان مع النبي ﷺ سوى عائشة، ولذلك لما نقل كلامه مختصرا الحافظ في " الفتح " لم يتعقبه إلا بقوله (٣ / ٤٧٨) : " وبعد أن فعلته عائشة بأمره دل على مشروعيته "! ومن تأمل ما سقناه من الروايات الصحيحة، وما فيها من بيان سبب أمره ﷺ إياها بذلك تجلى له يقينا أنه ليس فيه تشريع عام لجميع الحجاج، ولو كان كما توهم الحافظ لبادر الصحابة إلى الإتيان بهذه العمرة في حجته ﷺ وبعدها، فعدمت عبدهم بها، مع كراهة من نص على كراهتها من السلف كما تقدم لأكبر دليل على عدم شرعيتها. اللهم إلا من أصابها ما أصاب السيدة عائشة ﵂ من المانع من إتمام عمرتها. والله تعالى ولي التوفيق. وإن مما ينبغي التنبه له أن قول ابن القيم المتقدم: " إنما كانت عمره كلها داخلا إلى مكة "، لا ينافيها اعتماره ﷺ من (الجعرانة) ، كما توهم البعض لأنها كانت مرجعه من الطائف، فنزلها، ثم قسم غنائم حنين بها، ثم اعتمر منها.
- "On the night I was taken on the Night Journey, I passed by Mūsá and saw him standing and praying in his grave [by the red dune]." It was recorded by Muslim (7/102), al-Nasāʾī (1/242), Ibn Ḥibbān (49 - al-Iḥsān), and Aḥmad (3/120) through various chains from Sulaymān al-Taymī from Anas, who said: The Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam) said: ... and he mentioned it. Thābit al-Bunānī also reported it from Anas, with the addition being his. It was recorded by Muslim, al-Nasāʾī, Ibn Ḥibbān (50), and Aḥmad (3/148 and 248)
- " مررت ليلة أسري بي على موسى فرأيته قائما يصلي في قبره [عند الكثيب الأحمر]". أخرجه مسلم (٧ / ١٠٢) والنسائي (١ / ٢٤٢) وابن حبان (٤٩ - الإحسان) وأحمد (٣ / ١٢٠) من طرق عن سليمان التيمي عن أنس قال: قال رسول الله صلى الله عليه وسلم: ... فذكره. وتابعه ثابت البناني عن أنس به، والزيادة له. أخرجه مسلم والنسائي وابن حبان (٥٠) وأحمد (٣ / ١٤٨ و ٢٤٨).