Zād al-Maʿād - Ibn al-Qayyim - (2/194)

Zād al-MaʿādIbn al-Qayyim

in the mosque, then mounted al-Qaswā. When his she-camel stood with him on al-Baydā’, I saw riders and people on foot stretching as far as I could see ahead of him (1), and just as many to his right, to his left, and behind him. The Messenger of Allah, peace and blessings be upon him, was among us; the Quran was being revealed to him, and he knew its meaning. Whatever he acted upon, we acted upon. He then recited the talbiyah, proclaiming Allah’s oneness: ‘Here I am, O Allah, here I am. Here I am; You have no partner; here I am. All praise, blessing, and sovereignty belong to You. You have no partner.’ The people recited the talbiyah they customarily used, while the Messenger of Allah, peace and blessings be upon him, adhered to his own talbiyah.”

Jābir thus reported that he added nothing to this talbiyah. He did not mention that he added any reference to Hajj, ‘umrah, or qirān—the combination of the two. None of these explanations contradicts the hadiths specifying the rite with which (2) he initially entered ihrām, namely qirān.

As for the hadith of Tāwūs, its chain is disconnected and cannot be set against the firmly established reports with connected chains. Nor is any authentic or sound connected chain known for it. Even if it were authentic, his waiting for the divine ruling would have occurred before he reached the place appointed for entering ihrām. The ruling came to him while he was in that valley: a messenger came to him from his Lord and said, “Pray in this blessed valley and say: ‘An ‘umrah combined with Hajj.’” Thus, the ruling he awaited reached him before he entered ihrām and specified qirān for him.

Tāwūs’s statement, “The ruling was revealed to him while he was between al-Safā and al-Marwah,” refers to a different ruling from the one revealed to him concerning his entry into ihrām, for that was in the valley of al-‘Aqīq. The ruling revealed to him between al-Safā and al-Marwah concerned changing Hajj into ‘umrah, which he instructed his Companions to do. At that point, he instructed everyone who did not have with him (3)

(1) Kāf, Sād, Jīm: “min bayni yadayhi” (in front of him). The reading adopted from Qāf and Mīm-Bā agrees with Muslim’s text. (2) “Alladhī” (which) is absent from Sād. (3) Sād, Jīm: “ma‘ahu minhum” (with him, among them).

رسول الله ﷺ في المسجد، ثمَّ ركبَ القَصْواء، حتَّى إذا استوت به ناقتُه على البيداء نظرتُ إلى مَدِّ بصري بين يديه (١) من راكبٍ وماشٍ، وعن يمينه مثل ذلك، وعن يساره مثل ذلك، ومن خلفه مثل ذلك، ورسول الله ﷺ بين أظهُرِنا، وعليه ينزل القرآن، وهو يعلم تأويله، فما عَمِلَ به من شيءٍ عمِلنا به. فأهلَّ بالتَّوحيد «لبَّيك اللَّهمَّ لبَّيك، لبَّيك لا شريك لك لبَّيك، إنَّ الحمد والنِّعمة لك والملك، لا شريكَ لك». وأهلَّ النَّاس بهذا الذي يُهِلُّون به، ولزِمَ رسول الله ﷺ تلبيتَه. فأخبر جابر أنَّه لم يزد على هذه التَّلبية، ولم يذكر أنَّه أضاف إليها حجًّا ولا عمرةً ولا قِرانًا، وليس في شيءٍ من هذه الأعذار ما يناقض أحاديث تعيينه النُّسكَ الذي (٢) أحرم به في الابتداء، وأنَّه القران. فأمَّا حديث طاوسٍ، فهو مرسلٌ لا يُعارَض به الأساطينُ المسنَداتُ، ولا يُعرف اتِّصاله بوجهٍ صحيحٍ ولا حسنٍ. ولو صحَّ فانتظاره للقضاء كان فيما بينه وبين الميقات، فجاءه القضاء وهو بذلك الوادي، أتاه آتٍ من ربِّه فقال: صلِّ في هذا الوادي المبارك، وقل: عمرةٌ في حجَّةٍ. فهذا القضاء الذي انتظره جاءه قبل الإحرام، فعيَّن له القِران. وقول طاوسٍ: «نزل عليه القضاء وهو بين الصَّفا والمروة» هو قضاءٌ آخر غير القضاء الذي نزل عليه بإحرامه، فإنَّ ذلك كان بوادي العقيق، وإنما القضاء الذي نزل عليه بين الصَّفا والمروة قضاء الفسخ الذي أمر به أصحابه إلى العمرة، فحينئذٍ أمر كلَّ من لم يكن معه (٣)

(١) ك، ص، ج: «من بين يديه». والمثبت من ق، مب موافق لما عند مسلم. (٢) «الذي» ليست في ص. (٣) ص، ج: «معه منهم».