Zād al-Maʿād - Ibn al-Qayyim - (2/308)

Zād al-MaʿādIbn al-Qayyim

and His Messenger’s disavowal of every polytheist.

He then rode to his standing place at the Sacred Monument, faced the qiblah, and began supplicating and beseeching Allah, declaring His greatness, proclaiming that there is no god but Allah, and remembering Him, until it was fully light, before sunrise.

There, ‘Urwah ibn Mudarris al-Tā’ī asked him, “O Messenger of Allah, I (1) have come from the two mountains of Tayyi’. I have exhausted my mount and wearied myself. By Allah, I have left no sand dune (2) without standing on it (3). Is my Hajj valid?” The Messenger of Allah, peace and blessings be upon him, replied:

“Whoever attends this prayer of ours and stands with us until we depart, having previously stood at ‘Arafah by night or by day, has completed (4) his Hajj and fulfilled his rites.”

Al-Tirmidhī (5) said: “This is a good, authentic hadith.”

This was cited as evidence by those who held that standing at Muzdalifah and spending the night there constitute an essential pillar of Hajj, like standing at ‘Arafah. This was the position of two Companions, Ibn ‘Abbās and Ibn al-Zubayr, and was also held by Ibrāhīm

(1) “Innī (I)” is absent from manuscript sād. (2) This is the reading in the manuscripts and the transmitted version, with the letter hā’, as al-Tirmidhī points out. Habl denotes a raised accumulation of sand. The printed edition reads “jabal (mountain).” (3) “ʿAlayhi (on it)” is absent from manuscript kāf. (4) The printed edition reads “atamma (has completed),” as in al-Tirmidhī’s version. The adopted manuscript reading agrees with the other sources. (5) Al-Tirmidhī narrated it as no. 891. It was also narrated by Ahmad (16208), Abū Dāwūd (1950), al-Nasā’ī (3039), and Ibn Mājah (3016). It was graded authentic by al-Tirmidhī, Ibn Khuzaymah (2820), Ibn Hibbān (3851), and al-Hākim (1/463), who said: “This hadith is authentic according to the criteria of all the leading hadith scholars, and it constitutes one of Islam’s foundational principles.”

ورسوله من كلِّ مشركٍ. ثمَّ ركب حتَّى أتى موقفَه عند المشعر الحرام، فاستقبل القبلة، وأخذ في الدُّعاء والتَّضرُّع والتَّكبير والتَّهليل والذِّكر حتَّى أسفرَ جدًّا، وذلك قبل طلوع الشَّمس. وهنالك سأله عروة بن مُضرِّس الطائي فقال: يا رسول الله, إنِّي (١) جئتُ من جبلَيْ طيِّئٍ، أَكللتُ راحلتي، وأتعبتُ نفسي، والله ما تركتُ من حَبْلٍ (٢) إلا وقفتُ عليه (٣)، فهل لي من حجٍّ؟ فقال رسول الله ﷺ: «من شهدَ صلاتَنا هذه فوقفَ معنا حتَّى نَدفعَ، وقد وقفَ بعرفة قبل ذلك ليلًا أو نهارًا، فقد تمَّ (٤) حجُّه، وقضى تَفَثَه». قال الترمذي (٥): حديثٌ حسنٌ صحيحٌ. وبهذا احتجَّ من ذهب إلى أنَّ الوقوف بمزدلفة والمبيت بها ركنٌ كعرفة، وهو مذهب اثنين من الصَّحابة: ابن عبَّاسٍ وابن الزبير، وإليه ذهب إبراهيم

(١) «إني» ليست في ص. (٢) كذا في النسخ والرواية بالحاء، ونبّه عليه الترمذي. والحبل: ما اجتمع وارتفع من الرمل. وفي المطبوع: «جبل». (٣) «عليه» ليست في ك. (٤) في المطبوع: «أتم» كما في رواية الترمذي. والمثبت من النسخ موافق لما في المصادر الأخرى. (٥) ورواه برقم (٨٩١)، ورواه أيضًا أحمد (١٦٢٠٨) وأبو داود (١٩٥٠) والنسائي (٣٠٣٩) وابن ماجه (٣٠١٦). وصححه الترمذي وابن خزيمة (٢٨٢٠) وابن حبان (٣٨٥١) والحاكم (١/ ٤٦٣)، وقال: «هذا حديث صحيح على شرط كافة أئمة الحديث، وهي قاعدة من قواعد الإسلام».