Zād al-Maʿād - Ibn al-Qayyim - (2/300)

Zād al-MaʿādIbn al-Qayyim

is not exclusive to them. It is analogous to his statement: “Shroud him in his two garments, for he will be resurrected on the Day of Resurrection reciting the talbiyah.” You did not say that this applied exclusively to the martyrs of Uhud (1); rather, you extended the ruling to all other martyrs, even though the same claim of exclusivity could have been made here. What difference is there, when the Prophet’s testimony, peace and blessings be upon him, is the same in both cases?

Moreover, this hadith accords with the principles of Islamic law and the wisdom underlying the Resurrection. A servant is resurrected as he was at death, and whoever dies in a particular state is resurrected in that state. Even if this hadith had not been transmitted, the principles of Islamic law would bear witness to its ruling. And Allah knows best.

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We now return to the account of his pilgrimage, peace and blessings be upon him. When the sun had set completely and the yellow glow had disappeared, he departed from ʿArafah, with Usāmah ibn Zayd riding behind him. He proceeded calmly, drawing his she-camel’s reins toward himself until her head touched the edge of his saddle (2), while saying: “O people, remain calm (3), for righteousness does not lie in rushing” (4), that is, in moving quickly.

He departed by the route of al-Maʾzimayn, having entered ʿArafah by the route of Dabb. Likewise, his customary practice on the Eids, peace and blessings be upon him, was to take different routes going and returning. The wisdom behind this has already been discussed in the account of his practice on Eid (5).

(1) The printed edition adds “faqat” (“only”) here; it is absent from the manuscripts. (2) Manuscript k reads “rāhilatihi” (“his mount”); mb reads “rijlihi” (“his leg”). (3) Manuscripts m, b, and mb and the printed edition read “al-sakīna” (“tranquillity”), unlike the other manuscripts and al-Bukhārī. (4) Narrated by al-Bukhārī (1671) from Ibn ‘Abbās, may Allah be pleased with them both. (5) (1/564).

غير مختصٍّ بهم، وهو نظير قوله: «كفِّنوه في ثوبيه، فإنَّه يُبعَث يوم القيامة ملبِّيًا»، ولم تقولوا: إنَّ هذا خاصٌّ بشهداء أحدٍ (١)، بل عَدَّيتم الحكمَ إلى سائر الشُّهداء مع إمكان ما ذكرتم من التَّخصيص فيه. وما الفرق وشهادة النَّبيِّ ﷺ في الموضعين واحدةٌ؟ وأيضًا فإنَّ هذا الحديث موافقٌ لأصول الشَّرع والحكمة الَّتي رُتِّب عليها المعاد، فإنَّ العبد يُبعَث على ما مات عليه، ومن مات على حالةٍ بُعِثَ عليها، فلو لم يَرِدْ هذا الحديث لكانت أصول الشَّرع شاهدةً به. والله أعلم. فصل عُدنا إلى سياق حجَّته ﷺ. فلمَّا غَرَبت الشَّمس، واستحكم غروبها، بحيث ذهبت الصُّفرة، أفاض من عرفة، وأردفَ أسامةَ بن زيدٍ خلفه، وأفاض بالسَّكينة، وضمَّ إليه زِمامَ ناقته، حتَّى إنَّ رأسها ليصيب طرفَ رحله (٢)، وهو يقول: «أيُّها النَّاس عليكم بالسَّكينة (٣)، فإنَّ البرَّ ليس بالإيضاع» (٤)، أي: ليس بالإسراع. وأفاض من طريق المَأْزِمَين، ودخل عرفة من طريق ضَبٍّ، وهكذا كانت عادته ﷺ في الأعياد أن يخالف الطَّريق، وقد تقدَّم حكمة ذلك عند الكلام على هديه في العيد (٥).

(١) بعدها في المطبوع زيادة: «فقط». وليست في الأصول. (٢) ك: «راحلته». مب: «رجله». (٣) في م، ب، مب والمطبوع: «السكينة» خلاف بقية النسخ والبخاري. (٤) رواه البخاري (١٦٧١) من حديث ابن عباس ﵄. (٥) (١/ ٥٦٤).