Zād al-Maʿād - Ibn al-Qayyim - (2/318)

Zād al-MaʿādIbn al-Qayyim

We reply: We accept it and affirm its truth, for the hundred camels were not brought before him all at once, but in successive groups. Five sacrificial camels were brought before him as one group, and they hurried towards him, each seeking to be the first.

If it is asked: What, then, do you make of the hadith in the two Sahīh collections (1), reported by Abū Bakra concerning the Prophet’s sermon, peace and blessings be upon him, on the Day of Sacrifice at Minā? At its conclusion, he said: “Then he turned to two white rams with black markings and slaughtered them, and to a small flock (2) of sheep, which he divided among us.” This is Muslim’s wording (3). This indicates that the two rams were slaughtered in Mecca, whereas the hadith of Anas indicates that this took place in Medina.

We reply: Scholars have taken two approaches to this:

The first is to accept Anas’s account: that he offered two horned, white rams with black markings as sacrifices in Medina, and that he performed the Eid prayer before turning to the two rams. Anas thus gave a detailed account, distinguishing between his slaughter of sacrificial camels in Mecca and his slaughter of the two rams in Medina, and making clear that these were two separate occasions. This is supported by the fact that all those who mentioned the Prophet’s slaughter of sacrificial animals, peace and blessings be upon him, at Minā mentioned only that he slaughtered camels. These were the sacrificial animals he had driven there, and slaughtering them was better than slaughtering sheep there without having driven them there. Moreover, Jābir stated in his description of the Farewell Pilgrimage that he returned from casting the pebbles and slaughtered the sacrificial camels. What confused some narrators was merely

(1) Al-Bukhārī (67) and Muslim (1679/30). (2) All manuscripts read “judhay‘a,” with dhāl (dh). The correction follows Sahīh Muslim. Juzay‘a means a small group of sheep; it is the diminutive of jiz‘a, meaning a small amount of something. In Mujmal al-Lugha, under the root j-z-‘, Ibn Fāris vocalizes it as jazī‘a, with a fatha on jīm and a kasra on zāy, as though it followed the pattern fa‘īla with the passive meaning of maf‘ūla. See al-Nihāya (1/269) and al-Nawawī’s Sharh Sahīh Muslim (11/171). (3) Hadith no. (1679/30).

قيل: نقبله ونصدِّقه، فإنَّ المائة لم تُقرَّب إليه جملةً، وإنَّما كانت تُقرَّب إليه أَرسالًا، فقرِّب إليه منها خمسُ بَدَناتٍ رَسَلًا، وكان ذلك الرَّسَلُ يبادرن ويتقرَّبن إليه ليبدأ بكلِّ واحدةٍ منهنَّ. فإن قيل: فما تصنعون بالحديث الذي في «الصَّحيحين» (١) من حديث أبي بَكْرة في خطبة النبيِّ ﷺ يوم النَّحر بمنًى، وقال في آخره: ثمَّ انكَفَأ إلى كَبْشين أملحين فذبحهما، وإلى جُزَيعةٍ (٢) من الغنم فقَسَمَها بيننا. لفظ مسلمٍ (٣). ففي هذا أنَّ ذبح الكبشين كان بمكَّة، وفي حديث أنس أنَّه كان بالمدينة. قيل: في هذا طريقان للنَّاس: إحداهما: أنَّ القول قول أنس، وأنَّه ضحَّى بالمدينة بكبشين أملحين أقرنين، وأنَّه صلَّى العيد ثمَّ انكفأ إلى الكبشين، ففصَّل أنس وميَّز بين نحره بمكَّة للبُدْن وبين نحرِه بالمدينة للكبشين، وبيَّن أنَّهما قصَّتان. ويدلُّ على هذا أنَّ جميع من ذكر نحر النبيِّ ﷺ بمنًى إنَّما ذكروا أنَّه نحر الإبل، وهو الهدي الذي ساقه، وهو أفضل من نحر الغنم هناك بلا سَوْقٍ. وجابر قد قال في صفة حجَّة الوداع: إنَّه رجع من الرَّمي فنحر البدن، وإنَّما اشتبه على بعض الرُّواة

(١) البخاري (٦٧) ومسلم (١٦٧٩/ ٣٠). (٢) في جمع النسخ: «جذيعة» بالذال. والتصويب من «صحيح مسلم». والجُزَيْعَة: القطعة من الغنم، تصغير جزعة، وهو القليل من الشيء. وضبطه ابن فارس في «مجمل اللغة» (جزع) بفتح الجيم وكسر الزاي كأنها فعيلة بمعنى مفعولة. وانظر: «النهاية» (١/ ٢٦٩) و «شرح صحيح مسلم» للنووي (١١/ ١٧١). (٣) برقم (١٦٧٩/ ٣٠).