Zād al-Maʿād - Ibn al-Qayyim - (2/343)

Zād al-MaʿādIbn al-Qayyim

and he would have instructed them to complete their prayer, and it would have been reported (1) that they stood up after his salutation to complete it. Since neither has been reported—indeed, it is known with certainty that neither occurred—it follows that he did not pray in Mecca on that occasion. As for the report cited by some who lack knowledge, that he said, “People of Mecca, complete your prayer, for we are travellers” (2), he said this only in the year of the conquest, not during his pilgrimage.

Third: It is known that, after circumambulating the Ka‘bah, he performed the two units of prayer prescribed after circumambulation. It is also known that many Muslims were behind him, following his example in his actions and pilgrimage rites. Perhaps, when he performed these two units of prayer with people behind him following his example, someone mistook them for the noon prayer, especially if this occurred at the time of the noon prayer. The possibility of this mistake cannot be ruled out (3), unlike his prayer in Minā, which could only have been the obligatory prayer.

Fourth: There is no recorded report that, during his pilgrimage (4), he performed an obligatory prayer within Mecca itself. Rather, throughout his stay, he led the Muslims in prayer at his encampment (5). He led them wherever they camped, not elsewhere away from the common encampment.

Fifth: Ibn ‘Umar’s hadith is reported by both al-Bukhārī and Muslim, whereas Jābir’s is reported by Muslim but not al-Bukhārī. Ibn ‘Umar’s hadith is therefore more authentic, and its chain of transmission is likewise superior, for its transmitters had stronger memories and were better known

(1) The printed edition reads “wa-lam yunqal” (“and it was not reported”), contrary to the manuscripts. (2) Reported by Abū Dāwūd (1229), Ibn Khuzayma (1643), and others from ‘Imrān ibn Husayn, may Allah be pleased with him. Its chain of transmission includes ‘Alī ibn Zayd ibn Jud‘ān, who is weak. (3) k, s, j read “daf‘” (“exclusion”). The adopted reading is from q, b, mb. (4) b, m, mb read “hajjihi” (“his pilgrimage”). (5) The printed edition adds “bi-l-Abtah” (“at al-Abtah”) after this; it is absent from the manuscripts.

وكان يأمرهم أن يتمُّوا صلاتهم، ولنُقِل (١) أنَّهم قاموا فأتمُّوا بعد سلامه صلاتَهم. وحيث لم يُنقل هذا ولا هذا، بل هو معلوم الانتفاء قطعًا، عُلِم أنَّه لم يصلِّ حينئذٍ بمكَّة. وما ينقله بعض من لا علمَ عنده أنَّه قال: «يا أهلَ مكَّة أتِمُّوا صلاتكم فإنَّا قومٌ سَفْرٌ» (٢) فإنَّما قاله عامَ الفتح، لا في حجَّته. الثَّالث: أنَّه من المعلوم أنَّه لمَّا طاف ركع ركعتي الطَّواف، ومعلومٌ أنَّ كثيرًا من المسلمين كانوا خلفه يقتدون به في أفعاله ومناسكه، فلعلَّه لمَّا ركع ركعتي الطَّواف، والنَّاس خلفه يقتدون به، ظنَّ الظَّانُّ أنَّها صلاة الظُّهر، ولا سيَّما إذا كان ذلك في وقت الظُّهر. وهذا الوهم لا يمكن رفعُ (٣) احتماله بخلاف صلاته بمنًى، فإنَّها لا تحتمل غير الفرض. الرَّابع: أنَّه لا يُحفظ عنه في حجته (٤) أنَّه صلَّى الفرض بجوف مكَّة، بل إنَّما كان يصلِّي بمنزله (٥) بالمسلمين مدَّة مقامه، كان يصلِّي بهم أين نزلوا، لا يصلِّي في مكانٍ آخر غير المنزل العامِّ. الخامس: أنَّ حديث ابن عمر متَّفقٌ عليه، وحديث جابر من أفراد مسلم. فحديث ابن عمر أصحُّ منه، وكذلك هو في إسناده، فإنَّ رواته أحفظ وأشهر

(١) في المطبوع: «ولم ينقل» خلاف النسخ. (٢) رواه أبو داود (١٢٢٩) وابن خزيمة (١٦٤٣) وغيرهما من حديث عمران بن حصين ﵁، وفي إسناده علي بن زيد بن جدعان، وهو ضعيف. (٣) ك، ص، ج: «دفع». والمثبت من ق، ب، مب. (٤) ب، م، مب: «حجه». (٥) بعدها في المطبوع: «بالأبطح». وليست في النسخ.