Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and the compensatory ʿumrah only took place after that. (1)

I say: Not so; Muʾtah in fact came six months later—this is certain.

Abu Zurʿah of Damascus said: I asked Aḥmad ibn Ḥanbal, “What of the report from Anas that the Prophet ﷺ entered Mecca while Ibn Rawāḥah was holding the stirrup of his saddle? (2)”
He replied, “It has no foundation.”

Qays ibn Abī Ḥāzim related that the Messenger of Allah ﷺ said to Ibn Rawāḥah, “Dismount and rouse the mounts.”
He answered, “Messenger of Allah, I have abandoned my poetry.”
ʿUmar said to him, “Hear and obey.”
So he dismounted and recited:

By Allah, were it not for Allah we would not have been guided,
We would neither give charity nor perform the prayer—

and he went on with the rest of the verses. (3)

Ismāʿīl ibn Abī Khālid transmitted from Qays: Ibn Rawāḥah began to weep, and his wife wept as well. He asked, “What is the matter with you?” She replied, “I wept because I saw you weeping.” He said, “I know for certain that I shall pass by the Fire,”

(1) Al-Tirmidhi makes this remark immediately after hadith no. 3851. Ibn Hajar criticises him in Fath al-Bari 7/384 (Book of the Military Expeditions, chapter: ‘Umrat al-Qada). After quoting Tirmidhi he writes: “This is a grave oversight and an invalid mistake.” I fail to see how Tirmidhi, despite his vast learning, could fall into it, especially since the ‘Umrat al-Qada narrative relates the dispute between Jaʿfar, his brother ʿAli and Zayd b. Harithah over Hamza’s daughter. Jaʿfar, Zayd and Ibn Rawaha were all killed in the same battle, so how could Tirmidhi miss such a detail? (2) The term al-gharz means “the stirrup”; the printed edition has corrupted it to “on his camel”. (3) All the transmitters are trustworthy, but the report is mursal (the Companion’s link is missing). Ibn Saʿd also records it (3/2/80) through Ismaʿil b. Abi Khalid from Qays b. Abi Hazim. His version is longer and includes the line: “O Lord, were it not for You we would not have been guided.”
وَإِنَّمَا كَانَتْ عُمْرَةُ القَضَاءِ بَعْدَ ذَلِكَ (١) . قُلْتُ: كَلاَّ، بَلْ مُؤْتَةُ بَعْدَهَا بِسِتَّةِ أَشْهُرٍ جَزْماً. قَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ: قُلْتُ لأَحْمَدَ بنِ حَنْبَلٍ: فَحَدِيْثُ أَنَسٍ: دَخَلَ النَّبِيُّ ﵊ مَكَّةَ وَابْنُ رَوَاحَةَ آخِذٌ بِغِرْزِهِ (٢) ؟ فَقَالَ: لَيْسَ لَهُ أَصْلٌ. وَعَنْ قَيْسِ بنِ أَبِي حَازِمٍ: أَنَّ رَسُوْلَ اللهِ ﷺ قَالَ لابْنِ رَوَاحَةَ: (انْزِلْ، فَحَرِّكِ الرِّكَابَ) . قَالَ: يَا رَسُوْلَ اللهِ! لَقَدْ تَرَكْتُ قَوْلِي. فَقَالَ لَهُ عُمَرُ: اسْمَعْ وَأَطِعْ. فَنَزَلَ، وَقَالَ: تَاللهِ لَوْلاَ اللهُ مَا اهْتَدَيْنَا ... وَلاَ تَصَدَّقْنَا وَلاَ صَلَّيْنَا وَسَاقَ بَاقِيْهَا (٣) . إِسْمَاعِيْلُ بنُ أَبِي خَالِدٍ: عَنْ قَيْسٍ، قَالَ: بَكَى ابْنُ رَوَاحَةَ، وَبَكَتِ امْرَأَتُهُ، فَقَالَ: مَا لَكِ؟ قَالَتْ: بَكَيْتُ لِبُكَائِكَ. فَقَالَ: إِنِّي قَدْ عَلِمْتُ أَنِّي وَارِدٌ النَّارَ،
(١) قال الترمذي هذا الكلام، بعد الحديث (٣٨٥١) مباشرة. وتعقبه الحافظ في " الفتح " ٧ / ٣٨٤ في المغازي: باب عمرة القضاء، بعد أن نقل كلام الترمذي - قائلا: وهو ذهول شديد وغلط مردود. وما أدري كيف وقع الترمذي في ذلك مع وفور معرفته، ومع أن في قصة عمرة القضاء اختصام جعفر وأخيه علي وزيد بن حارثة في بنت حمزة. وجعفر قتل وزيد وابن رواحة في موطن واحد. فكيف يخفى على الترمذي مثل هذا؟ ! (٢) الغرز هو الركاب، وقد تحرفت في المطبوع إلى: " ببعيره ". (٣) رجاله ثقات، لكنه مرسل. وأخرجه ابن سعد ٣ / ٢ / ٨٠ من طريق: إسماعيل بن أبي خالد، عن قيس بن أبي حازم. والنص أطول. وفيه: " يا رب لولا أنت ما اهتدينا ".

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