Zād al-MaʿādIbn al-Qayyim

and he gave it to Umm Sulaym. This does not contradict his giving it to Abū Talha, for she was his wife.

In another wording (1), he began with the right side and distributed the hair among the people, one or two hairs at a time. Then he turned to the left side and did the same. He then asked, “Is Abū Talha here?” and handed it to him.

In a third wording (2): “He gave Abū Talha the hair from the left side of his head, then clipped his nails and distributed the clippings among the people.”

As related (3) by Imam Ahmad (4), Muhammad [ibn ‘Abd Allāh] (5) ibn Zayd reported that his father told him that he and a man from Quraysh were present with the Prophet, may Allah bless him and grant him peace, at the place of sacrifice while he was distributing sacrificial animals. Neither he nor his companion received anything. Allah’s Messenger, may Allah bless him and grant him peace, then had his head shaved into his garment and gave him the hair, some of which he distributed among several men. He also clipped his nails and gave the clippings to his companion. He said, “It is still with us, dyed with henna and katam,” meaning the Prophet’s hair.

He prayed three times for forgiveness for those who shaved their heads, and once for those who shortened their hair (6). Many of the Companions—indeed, most of them—shaved their heads, while some shortened their hair. This, together with the words of Allah Most High:

“You will surely enter the Sacred Mosque, if Allah wills, in safety, with your heads shaved or your hair shortened” [al-Fath: 27]

and the statement of

(1) In Muslim, immediately after the preceding narration. (2) I could not find this wording, but the preceding account supports its meaning. (3) Manuscripts qāf, bā’, kāf, jīm, mīm, and mīm-bā’ read: “dhakarahu” (he related it). (4) No. (16474). It was graded authentic by Ibn Khuzaymah (2931), al-Hākim (1/475), and the editors of al-Musnad. (5) Absent from the manuscripts; supplied from al-Musnad. (6) Its sources have been cited earlier.
فأعطاه أم سُليم. ولا يعارض هذا دفْعُه إلى أبي طلحة، فإنَّها امرأته. وفي لفظٍ آخر (١): فبدأ بالشِّقِّ الأيمن، فوزَّعه الشَّعرة والشَّعرتين بين النَّاس، ثمَّ قال بالأيسر، فصنع به مثل ذلك، ثمَّ قال: «هاهنا أبو طلحة؟»، فدفعه إليه. وفي لفظٍ ثالثٍ (٢): «دفع إلى أبي طلحة شعر شقِّ رأسه الأيسر، ثمَّ قلَّم أظفاره وقسَمَها بين النَّاس». وذكر (٣) الإمام أحمد (٤) من حديث محمد [بن عبد الله] (٥) بن زيد أنَّ أباه حدَّثه: أنَّه شهد النبيَّ ﷺ عند المنحر، ورجلٌ من قريشٍ، وهو يَقْسِم أضاحيَ، فلم يُصِبْه شيءٌ ولا صاحبَه، فحلق رسول الله ﷺ رأسه في ثوبه، فأعطاه فقسَمَ منه على رجالٍ، وقلَّم أظفاره فأعطاه صاحبه. قال: فإنَّه عندنا مخضوبٌ بالحنَّاء والكَتَم، يعني شَعره. ودعا للمحلِّقين بالمغفرة ثلاثًا وللمقصِّرين مرَّةً (٦)، وحلق كثيرٌ من الصَّحابة بل أكثرهم، وقصَّر بعضهم، وهذا مع قوله تعالى: ﴿لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ﴾ [الفتح: ٢٧] ومع قول
(١) عند مسلم عقب الرواية السابقة. (٢) لم أجد هذا اللفظ، ولكن ما سبق يدل على معناه. (٣) ق، ب، ك، ج، م، مب: «ذكره». (٤) برقم (١٦٤٧٤)، وصححه ابن خزيمة (٢٩٣١) والحاكم (١/ ٤٧٥)، وصححه محققو «المسند». (٥) ليس في النسخ، وزيد من «المسند». (٦) تقدم تخريجه.

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