Zād al-Maʿād - Ibn al-Qayyim - (2/336)

Zād al-MaʿādIbn al-Qayyim

to Minā and prayed Zuhr there (1), whereas Jābir says that he prayed Zuhr in Mecca. This is also the apparent meaning of ‘Ā’ishah’s hadith, apart from this report of Abū al-Zubayr, which states that he delayed the circumambulation until night. This has been reported only through this (2) chain of transmission. Abū al-Zubayr is a narrator who conceals intermediaries, and here he does not explicitly state that he heard from ‘Ā’ishah; he is known to have narrated from her through an intermediary. Nor does he explicitly state that he heard from Ibn ‘Abbās; he is likewise known to have narrated from him through an intermediary, although he did hear from him directly. Judgment must therefore be suspended concerning reports that Abū al-Zubayr transmits from ‘Ā’ishah and Ibn ‘Abbās without explicitly stating that he heard them from either, because of his known practice of concealing intermediaries—even if his having heard from them (3) were established for other reports. Since, however, it has not been established for us (4) that he heard from ‘Ā’ishah, the necessity of suspending judgment here is clear.

Scholars differ over accepting the report of a narrator who conceals intermediaries only when he narrates from someone whom he is known to have met and heard from. In such a case, some say that it is accepted, while others say that his reports linked to those narrators merely by the word “from” are rejected until continuity of transmission is established for each individual hadith. As for reports that such a narrator transmits using “from,” attributing them to someone whom he is not (5) known to have met or heard from, I know of no disagreement that they are not accepted. Even if we adopted Muslim’s view (6) that reports transmitted between contemporaries using “from” are presumed to have an uninterrupted chain, even when their having met is not known, that applies only to narrators who do not conceal intermediaries.

There is also the reason already mentioned: it is authentically established that the Prophet, may Allah bless him and grant him peace, performed the circumambulation during the daytime that day. The disagreement over

(1) “After he had finished … Zuhr there” is omitted from manuscript qāf owing to an eye-skip. (2) Qāf reads hādhā (“this,” masculine); the adopted reading is from the other manuscripts. Tarīq (chain of transmission) may be treated as either masculine or feminine. (3) Qāf, mīm, bā’, and mīm-bā’ read minhā (“from her”). The adopted reading is from the other manuscripts and agrees with Ibn al-Qattān’s text. (4) Lanā (“for us”) is absent from kāf. (5) Lam (“not”) is absent from sād. (6) Fī (“in”) is absent from qāf, mīm, bā’, and mīm-bā’.

إلى منًى، فصلَّى الظُّهر بها (١)، وجابر يقول: إنَّه صلَّى الظُّهر بمكَّة، وهو ظاهر حديث عائشة من غير رواية أبي الزبير هذه الَّتي فيها أنَّه أخَّر الطَّواف إلى اللَّيل، وهذا شيءٌ لم يُروَ إلا من هذه (٢) الطَّريق، وأبو الزبير مدلِّسٌ لم يذكر هاهنا سماعًا من عائشة، وقد عُهِد يَروي عنها بواسطةٍ، ولا أيضًا من ابن عبَّاسٍ، فقد عُهِد كذلك يروي عنه بواسطةٍ، وإن كان قد سمع منه. فيجب التَّوقُّف فيما يرويه أبو الزبير عن عائشة وابن عبَّاسٍ ممَّا لا يذكر فيه سماعه منهما، لِما عُرِف به من التَّدليس، ولو عُرِف سماعه منهما (٣) لغير هذا، فأمَّا ولم يصحَّ لنا (٤) أنَّه سمع من عائشة، فالأمر بيِّنٌ في وجوب التَّوقُّف فيه. وإنِّما يختلف العلماء في قبول حديث المدلِّس إذا كان عمَّن قد عُلم لقاؤه له وسماعه منه. هاهنا يقول قومٌ: يُقبل، ويقول آخرون: يُردُّ ما يعنعنه عنهم حتَّى يتبيَّن الاتِّصال في حديثٍ حديثٍ. وأمَّا ما يعنعنه المدلِّس عمَّن لم (٥) يُعلم لقاؤه له ولا سماعه منه، فلا أعلم الخلاف فيه بأنَّه لا يُقبل. ولو كنَّا نقول بقول مسلمٍ في (٦) أن معنعن المتعاصرين محمولٌ على الاتِّصال ولو لم يعلم التقاؤهما، فإنَّما ذلك في غير المدلِّسين. وأيضًا فلما قدَّمناه من صحَّة طواف النبيِّ ﷺ يومئذٍ نهارًا. والخلاف في

(١) «بعد أن فرغ ... الظهر بها» ساقطة من ق بسبب انتقال النظر. (٢) ق: «هذا»، والمثبت من بقية النسخ. والطريق يذكّر ويؤنّث. (٣) ق، م، ب، مب: «منها». والمثبت من بقية النسخ موافق لما عند ابن القطان. (٤) «لنا» ليست في ك. (٥) «لم» ليست في ص. (٦) «في» ليست في ق، م، ب، مب.