Zād al-Maʿād - Ibn al-Qayyim - (2/301)

Zād al-MaʿādIbn al-Qayyim

He then proceeded at a moderate pace, neither fast nor slow. Whenever he found an open space, he quickened his pace (1), increasing it beyond that. Whenever he reached one of those rises, he slackened the she-camel’s reins a little so that she could climb.

He continued reciting the talbiyah throughout that journey without interruption. Along the way, he dismounted—peace and blessings be upon him—urinated, and performed a light ablution. Usāmah said to him, “The prayer, O Messenger of Allah!” He replied, “The place of prayer is ahead of you” (2).

He then continued until he reached Muzdalifah, where he performed ablution for prayer. He ordered the call to prayer to be given, and the muezzin gave it, followed by the call to commence the prayer. He prayed Maghrib before the baggage was unloaded and the camels were made to kneel. Once they had unloaded their baggage, he ordered the call to commence the prayer to be given, then prayed ‘Ishā’ with that call but without another call to prayer. He offered no prayer between the two (3). It has also been reported that he offered both prayers (4) with two calls to prayer and two calls to commence the prayer, and another report mentions two calls to commence the prayer without any call to prayer. The correct account is that he offered both with one call to prayer and two calls to commence the prayer, as he had done (5) at ʿArafah (6).

He then slept until morning. He did not keep vigil in worship that night, nor is there any authentic report that he did so on the nights of the two Eids (7).

(1) “Sayrahu” (“his pace”) is absent from manuscript s. (2) Narrated by al-Bukhārī (139, 181) and Muslim (1280/276, 277) with this wording, which also appears in all the manuscripts. The printed edition reads: “al-salāh aw al-musallā amāmaka” (“The prayer—or the place of prayer—is ahead of you”). (3) As indicated by the hadith of Jābir in Muslim (1218/147). (4) Most manuscripts read “sallāhā” (“he offered it”). The adopted reading is from mb. (5) Manuscript s reads “fa‘alahu” (“he did it”). (6) See Nasb al-Rāya (3/68–70) and Hujjat al-Nabī (The Prophet’s Pilgrimage), by al-Albānī (p. 75). (7) See al-Silsila al-Da‘īfa (The Weak Hadith Series), nos. 521 and 5163.

ثمَّ جعل يسير العَنَقَ، وهو ضربٌ من السَّير ليس بالسَّريع ولا البطيء. فإذا وجد فَجْوةً ــ وهو المتَّسَع ــ نصَّ سَيْرَه (١)، أي: رفعه فوق ذلك، كلَّما أتى رَبْوةً من تلك الرُّبى أرخى للنَّاقة زِمامَها قليلًا حتَّى تصعد. وكان يلبِّي في مسيره ذلك، لا يقطع التَّلبية. فلمَّا كان في أثناء الطَّريق نزل ــ صلوات الله وسلامه عليه ــ فبال، وتوضَّأ وضوءًا خفيفًا، فقال له أسامة: الصَّلاة يا رسول اللَّه، فقال: «المصلَّى أمامَك» (٢). ثمَّ سار حتَّى أتى المزدلفة، فتوضَّأ وضوء الصَّلاة، ثمَّ أمر بالأذان، فأذَّن المؤذِّن ثمَّ أقام، فصلَّى المغرب قبل حطِّ الرِّحال وتبريكِ الجمال، فلمَّا حطُّوا رحالهم أمر فأقيمت الصَّلاة، ثمَّ صلَّى عشاء الآخرة بإقامةٍ بلا أذانٍ، ولم يصلِّ بينهما شيئًا (٣)، وقد رُوي أنَّه صلَّاهما (٤) بأذانين وإقامتين، وروي بإقامتين بلا أذانٍ، والصَّحيح: أنَّه صلَّاهما بأذانٍ وإقامتين، كما فعل (٥) بعرفة (٦). ثمَّ نام حتَّى أصبح، ولم يُحْيِ تلك اللَّيلة، ولا صحَّ عنه في إحياء ليلتي العيدين شيءٌ (٧).

(١) «سيره» ليست في ص. (٢) رواه البخاري (١٣٩، ١٨١) ومسلم (١٢٨٠/ ٢٧٦، ٢٧٧) بهذا اللفظ، وكذا في جميع النسخ. وفي المطبوع: «الصلاة أو المصلى أمامك». (٣) كما يدل عليه حديث جابر عند مسلم (١٢١٨/ ١٤٧). (٤) في أكثر النسخ: «صلاها». والمثبت من مب. (٥) ص: «فعله». (٦) انظر: «نصب الراية» (٣/ ٦٨ - ٧٠) و «حجة النبي ﷺ» للألباني (ص ٧٥). (٧) انظر: «السلسلة الضعيفة» (٥٢١، ٥١٦٣).