مَنْ دَخَلَ مَكَّةَ مُتَمَتِّعاً فِي أَشْهُرِ الْحَجِّ لَمْ يَكُنْ لَهُ أَنْ يَخْرُجَ حَتَّى يَقْضِيَ الْحَجَّ فَإِنْ عَرَضَتْ لَهُ حَاجَةٌ إِلَى عُسْفَانَ أَوْ إِلَى الطَّائِفِ أَوْ إِلَى ذَاتِ عِرْقٍ خَرَجَ مُحْرِماً وَ دَخَلَ مُلَبِّياً بِالْحَجِّ فَلَا يَزَالُ عَلَى إِحْرَامِهِ فَإِنْ رَجَعَ إِلَى مَكَّةَ رَجَعَ مُحْرِماً وَ لَمْ يَقْرَبِ الْبَيْتَ حَتَّى يَخْرُجَ مَعَ النَّاسِ إِلَى مِنًى عَلَى إِحْرَامِهِ وَ إِنْ شَاءَ كَانَ وَجْهُهُ ذَلِكَ إِلَى مِنًى قُلْتُ فَإِنْ جَهِلَ وَ خَرَجَ إِلَى الْمَدِينَةِ أَوْ إِلَى نَحْوِهَا بِغَيْرِ إِحْرَامٍ ثُمَّ رَجَعَ فِي إِبَّانِ الْحَجِّ فِي أَشْهُرِ الْحَجِّ يُرِيدُ الْحَجَّ أَ يَدْخُلُهَا مُحْرِماً أَوْ بِغَيْرِ إِحْرَامٍ فَقَالَ إِنْ رَجَعَ فِي شَهْرِهِ دَخَلَ بِغَيْرِ إِحْرَامٍ وَ إِنْ دَخَلَ فِي غَيْرِ الشَّهْرِ دَخَلَ مُحْرِماً قُلْتُ فَأَيُّ الْإِحْرَامَيْنِ وَ الْمُتْعَتَيْنِ مُتْعَةِ الْأُولَى أَوِ الْأَخِيرَةِ قَالَ الْأَخِيرَةُ وَ هِيَ عُمْرَتُهُ وَ هِيَ الْمُحْتَبَسُ بِهَا الَّتِي وُصِلَتْ بِحَجِّهِ قُلْتُ فَمَا فَرْقٌ بَيْنَ الْمُفْرَدَةِ وَ بَيْنَ عُمْرَةِ الْمُتْعَةِ إِذَا دَخَلَ فِي أَشْهُرِ الْحَجِّ قَالَ أَحْرَمَ بِالْعُمْرَةِ وَ هُوَ يَنْوِي الْعُمْرَةَ ثُمَّ أَحَلَّ مِنْهَا وَ لَمْ يَكُنْ عَلَيْهِ دَمٌ وَ لَمْ يَكُنْ مُحْتَبِساً بِهَا لِأَنَّهُ لَا يَكُونُ يَنْوِي الْحَجَّ .
Translation
Ali Bin Ibrahim, from his father, from Hammad Bin Isa, (It has been narrated) from Abu Abdullah<sup>asws</sup> having said: ‘The one who enters Makkah for performing <span class="iTxt">Tumatto</span> during the months of Hajj, it would not be for him that he should go out until he has fulfilled the Hajj. So if a need presents itself to him to (go) to Usfan, or to Al-Taif, or to Zat Irq, he should go out being in <span class="iTxt">Ihraam</span>, and enter exclaiming <span class="iTxt">Talbiyya</span> for the Hajj, thus he would not cease to be in his <span class="iTxt">Ihraam</span>. So if he were to return to Makkah, he should return being in <span class="iTxt">Ihraam</span>, and should not go near the House (Kabah) until he goes out along with the people to Mina upon his <span class="iTxt">Ihraam</span> as if that was his direction to Mina’. I said, ‘Supposing he does not know and goes out to Al-Medina, or to around it without <span class="iTxt">Ihraam</span>, then he returns at the time of Hajj, during the months of Hajj, intending the Hajj, should he enter it being in <span class="iTxt">Ihraam</span>, or without <span class="iTxt">Ihraam</span>?’ So he<sup>asws</sup> said: ‘If he returns during his month, he would enter without <span class="iTxt">Ihraam</span>, and if enterd during other than the month, would enter in <span class="iTxt">Ihraam</span>’. I said, ‘So which of the two <span class="iTxt">Ihraam</span>s, and the two <span class="iTxt">Tumatto</span>s would it be, the first <span class="iTxt">Tumatto</span> or the later one?’ He<sup>asws</sup> said: ‘The later one, and it is his Umra, and it is the one which he is withheld by, which links with his Hajj’. I said, ‘So what is the difference between the exclusive (Hajj) and the Umra <span class="iTxt">Tumatto</span>, when he enters during the months of Hajj?’ He<sup>asws</sup> said: ‘He should wear <span class="iTxt">Ihraam</span> for the Umra and he would be intending the Umra. Then he should free from it and there would not be blood (of a sacrificial animal) upon him, and he would not be reckoned with it, because he did not happen to have intended the Hajj’.
Compiled by Shaykh Muhammad ibn Ya'qub al-Kulayni
Source
License: Free for educational and research use (Thaqalayn Data API)
Provided for research and educational purposes. Original source: Thaqalayn Project. Open License.