Zād al-Maʿād - Ibn al-Qayyim - (2/196)

Zād al-MaʿādIbn al-Qayyim

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Let us return to the account of his Hajj. The Messenger of Allah, peace and blessings be upon him, matted his hair with ghisl (a cleansing preparation) (1). The word begins with the dotted letter ghayn and follows the vowel pattern of kifl. It is a substance used to wash the head, made from khitmī (a cleansing plant) or the like, with which the hair is matted (2) to keep it from becoming dishevelled.

He proclaimed his entry into ihrām at his place of prayer, then mounted his she-camel and proclaimed it again, and repeated the proclamation when she carried him onto al-Baydā’. Ibn ‘Abbās said: “By Allah, he certainly entered ihrām at his place of prayer; he proclaimed it when his she-camel rose with him, and again when he reached the rise overlooking al-Baydā’” (3). Sometimes he proclaimed both Hajj and ‘umrah (4), and sometimes Hajj alone, since ‘umrah was included in it. Hence it was said that he combined Hajj and ‘umrah, that he performed tamattu‘, and that he performed Hajj alone.

Ibn Hazm said (5): “This took place shortly before noon.” This was an error on his part. What is reliably transmitted is that he proclaimed his entry into ihrām only after the noon prayer. No one ever said that he entered ihrām before noon, and I do not know where he obtained this claim. Ibn ‘Umar said: “The Messenger of Allah, peace and blessings be upon him, did not proclaim his entry into ihrām

(1) Reported by Abū Dāwūd (1748), whose version reads “al-ʿasal” (honey), with a fathah on both undotted letters, ʿayn and sīn. Al-Hāfiz states in al-Fath (3/504): “In our transmission of Sunan Abī Dāwūd, we recorded it with both letters undotted.” End quote. Its chain of transmission is weak because Ibn Ishāq narrated using ʿan (from), without explicitly stating that he heard it directly. See Daʿīf Abī Dāwūd – al-Umm (2/145). (2) Qāf, Bāʾ, Mīm-Bāʾ: “ylbs.” (3) Reported by Ahmad (2358), Abū Dāwūd (1770), and al-Hākim (1/451). Its chain includes Khusayf ibn ʿAbd al-Rahmān al-Jazarī, who has some weakness. See Daʿīf Abī Dāwūd – al-Umm (2/150). (4) “Tāratan” (sometimes) is absent from Kāf. (5) In Hajjat al-wadāʿ (The Farewell Pilgrimage), p. 115.

فصل فلنرجع إلى سياق حجَّته ﷺ: ولبَّدَ رسول الله ﷺ رأسَه بالغِسْل (١). وهو بالغين المعجمة على وزن كِفْلٍ، وهو ما يُغسل به الرَّأس من خِطْميِّ أو نحوه يُلبَّد (٢) به الشَّعر حتَّى لا ينتشر. وأهلَّ في مصلَّاه، ثمَّ ركب على ناقته فأهلَّ أيضًا، ثمَّ أهلَّ لمَّا استقلَّت به على البيداء. قال ابن عبَّاسٍ: وَايْمُ اللهِ لقد أوجب في مصلَّاه، وأهلَّ حين استقلَّت به ناقته، وأهلَّ حين علا على شرف البيداء (٣). وكان يهلُّ بالحجِّ والعمرة تارةً (٤)، وبالحجِّ تارةً؛ لأنَّ العمرة جزءٌ منه، فمن ثمَّ قيل: قرن، وقيل: تمتَّع، وقيل: أفرد. قال ابن حزمٍ (٥): وكان ذلك قبل الظُّهر بيسيرٍ. وهذا وهمٌ منه، والمحفوظ أنَّه إنَّما أهلَّ بعد صلاة الظُّهر، ولم يقل أحدٌ قطُّ: إنَّ إحرامه كان قبل الظُّهر، ولا أدري من أين له هذا. وقد قال ابن عمر: ما أهلَّ رسول الله ﷺ

(١) رواه أبو داود (١٧٤٨)، وروايته: «العَسَل» بفتح المهملتين. قال الحافظ في «الفتح» (٣/ ٥٠٤): ضبطناه في روايتنا في «سنن أبي داود» بالمهملتين. انتهى. وإسناده ضعيف؛ لعنعنة ابن إسحاق، فلم يصرح بالتحديث. انظر: «ضعيف أبي داود - الأم» (٢/ ١٤٥). (٢) ق، ب، مب: «يلبس». (٣) رواه أحمد (٢٣٥٨) وأبو داود (١٧٧٠) والحاكم (١/ ٤٥١). وفي إسناده خصيف بن عبد الرحمن الجزري، فيه لين. انظر: «ضعيف أبي داود - الأم» (٢/ ١٥٠). (٤) «تارة» ليست في ك. (٥) في «حجة الوداع» (ص ١١٥).