Zād al-Maʿād - Ibn al-Qayyim - (2/346)

Zād al-MaʿādIbn al-Qayyim

her circumambulation behind the people on the Day of Sacrifice, while the Messenger of Allah, peace and blessings be upon him, was beside the House, praying and reciting (1): “By the Mount (1), and by a Book inscribed”? This is impossible, for this prayer and recitation took place during the dawn, sunset, or night prayer. Even if it (2) had taken place on the Day of Sacrifice, the Messenger of Allah, peace and blessings be upon him, was certainly not in Mecca at that time. This, then, was an error on his part, may Allah have mercy on him.

‘Ā’ishah performed one circumambulation and one passage between Safā and Marwah that day, which sufficed for both her Hajj and her ‘umrah. Safiyyah also performed circumambulation that day, then began menstruating. That circumambulation sufficed in place of the farewell circumambulation, which she did not perform (3). Thus, his established Sunnah, peace and blessings be upon him, concerning a ritually pure woman (4) who begins menstruating before circumambulation (5) is that she should combine Hajj and ‘umrah, contenting herself with one circumambulation and one passage between Safā and Marwah. If she begins menstruating after the principal Hajj circumambulation, that suffices in place of the farewell circumambulation.

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He then returned to Minā that same day, peace and blessings be upon him, and spent the night there. The following morning, he waited until the sun had passed its zenith. He then walked from his campsite to the pillars without riding. He began with the first pillar, the one nearest al-Khayf Mosque, and threw seven pebbles at it, one after another, saying with each pebble, “Allah is greatest.” Then he moved forward, away from (6) the pillar and beyond it, until

(1) The printed edition adds “fī salātihi” (“in his prayer”) after this; these words are absent from the manuscripts. (2) The printed edition reads “wa-ammā annahā” (“and as for its being”), an error that reverses the meaning. (3) Narrated by al-Bukhārī (4401) and Muslim (1211/382), from ‘Ā’isha, may Allah be pleased with her. (4) The printed edition reads “al-tāhira” (“the ritually pure woman”), contrary to the manuscripts. Like hā’id (“menstruating”), tāhir (“ritually pure”) can describe a woman without a feminine ending. (5) The printed edition adds “aw qabla al-wuqūf” (“or before the standing”) after this; these words are absent from the manuscripts. (6) The printed edition reads “‘alā” (“on”).

طوافها يوم النَّحر وراء النَّاس، ورسول الله ﷺ إلى جانب البيت يصلِّي ويقرأ (١) ﴿وَالطُّورِ (١) وَكِتَابٍ مَسْطُورٍ﴾؟ هذا من المحال؛ فإنَّ هذه الصَّلاة والقراءة كانت في صلاة الفجر أو المغرب أو العشاء، وإنَّها (٢) كانت يوم النَّحر، فلم يكن ذلك الوقت رسول الله ﷺ بمكَّة قطعًا، فهذا من وهمه ﵀. وطافت عائشة في ذلك اليوم طوافًا واحدًا، وسعتْ سعيًا واحدًا أجزأها عن حجِّها وعمرتها، وطافت صفيَّة ذلك اليوم ثمَّ حاضت، فأجزأها طوافها ذلك عن طواف الوداع، ولم تُودِّع (٣). فاستقرَّت سنَّتُّه ﷺ في المرأة الطَّاهر (٤) إذا حاضت قبل الطَّواف (٥) أن تَقْرِن وتكتفي بطوافٍ واحدٍ وسعيٍ واحدٍ، وإن حاضت بعد طواف الإفاضة اجتزأتْ به عن طواف الوداع. فصل ثمَّ رجع ﷺ إلى منًى من يومه ذلك، فبات بها، فلمَّا أصبح انتظر زوال الشَّمس، فلمَّا زالت الشمس مشى من رحله إلى الجِمار ولم يركب، فبدأ بالجمرة الأولى الَّتي تلي مسجدَ الخيف، فرماها بسبع حَصَياتٍ، واحدةً بعد واحدةٍ، يقول مع كلِّ حصاةٍ: الله أكبر، ثمَّ تقدَّم عن (٦) الجمرة أمامها حتَّى

(١) بعدها في المطبوع: «في صلاته»، وليست في النسخ. (٢) في المطبوع: «وأما أنها»، خطأ يقلب المعنى. (٣) رواه البخاري (٤٤٠١) ومسلم (١٢١١/ ٣٨٢) من حديث عائشة ﵂. (٤) في المطبوع: «الطاهرة» خلاف النسخ. والطاهر مثل الحائض. (٥) بعدها في المطبوع: «أو قبل الوقوف». وليست في النسخ. (٦) في المطبوع: «على».