Zād al-Maʿād - Ibn al-Qayyim - (2/200)

Zād al-MaʿādIbn al-Qayyim

for them to eat it, and he appointed someone to stand guard over it so that no one would take it until he had passed. This indicates that game killed by someone in ihrām is unlawful to eat, just like carrion; had it been lawful, he would not have allowed its value as property to go to waste.

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He then continued until he stopped at al-‘Arj. His baggage and Abū Bakr’s baggage (1) formed a single load, which was entrusted to a servant of Abū Bakr. The Messenger of Allah (may Allah bless him and grant him peace) sat down, with Abū Bakr beside him, ‘Ā’ishah on his other side, and Asmā’, his wife, beside him. Abū Bakr was waiting for the servant and the pack camel (2) when the servant appeared without the camel. He asked, “Where is your camel?” The servant replied, “I lost it last night.” Abū Bakr said, “You had just one camel, and you lost it!” He then began striking him, while the Messenger of Allah (may Allah bless him and grant him peace) smiled and said, “Look at what this man in ihrām is doing!” The Messenger of Allah (may Allah bless him and grant him peace) did no more than say this and smile (3).

Among the chapter headings under which Abū Dāwūd included this account is: “A Person in Ihrām May Administer Discipline.”

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The Messenger of Allah (may Allah bless him and grant him peace) then continued on his way. When he reached al-Abwā’, al-Sa‘b ibn Jaththāmah presented him with the hindquarters of a wild ass (4). He returned them to him, saying, “We only returned them to you because we are

(1) Kāf: “zāmilatuhu wa-zāmilatu” (his pack camel and [Abū Bakr’s] pack camel). Both wordings occur in transmitted versions, as Ibn Khuzaymah notes (2679). (2) This is the reading in the manuscripts; the printed edition reads “wa-l-zamāla” (and the baggage). (3) Reported by Ahmad (26916), Abū Dāwūd (1818), Ibn Mājah (2933), Ibn Khuzaymah (2679), and al-Hākim (1/453). Its chain includes Muhammad ibn Ishāq’s ‘an‘ana (transmission using “from,” without explicitly stating that he heard the report). (4) In Muslim (1194/54), in Shu‘bah’s narration from al-Hakam.

لهم في أكله، ووكَّل من يقف عنده لئلَّا يأخذه أحدٌ حتَّى يجاوز. وفيه دليلٌ على أنَّ قتل المحرم للصَّيد يجعله بمنزلة الميتة في عدم الحلِّ، إذ لو كان حلالًا لم يضيّع ماليَّته. فصل ثمَّ سار حتَّى إذا نزل بالعَرْج، وكانت زَمالته وزَمالة (١) أبي بكر واحدةً، وكانت مع غلامٍ لأبي بكر، فجلس رسول الله ﷺ وأبو بكر إلى جانبه، وعائشة إلى جانبه الآخر، وأسماء زوجته إلى جانبه، وأبو بكر ينتظر الغلام والزاملة (٢)، إذ طلع الغلام وليس معه البعير، فقال: أين بعيرك؟ فقال: أضللتُه البارحةَ، فقال أبو بكر: بعيرٌ واحدٌ تُضِلُّه! قال: فطفق يضربه ورسول الله ﷺ يتبسَّم، ويقول: «انظروا إلى هذا المحرِم ما يصنع»، وما يزيد رسول الله ﷺ على أن يقول ذلك ويتبسَّم (٣). ومن تراجم أبي داود على هذه القصَّة: باب المحرِم يؤدِّب. فصل ثمَّ مضى رسول الله ﷺ، حتَّى إذا كان بالأبواء أهدى له الصَّعب بن جَثَّامة عجُزَ حمارِ وَحْشٍ (٤)، فردَّه عليه وقال: «إنَّا لم نردَّه عليك إلا أنَّا

(١) ك: «زاملته وزاملة». وقد وردت الرواية باللفظين كما ذكر ابن خزيمة (٢٦٧٩). (٢) كذا في النسخ، وفي المطبوع: «والزمالة». (٣) رواه أحمد (٢٦٩١٦) أبو داود (١٨١٨) وابن ماجه (٢٩٣٣) وابن خزيمة (٢٦٧٩) والحاكم (١/ ٤٥٣). فيه عنعنة محمد بن إسحاق. (٤) عند مسلم (١١٩٤/ ٥٤) في رواية شعبة عن الحكم.