Zād al-Maʿād - Ibn al-Qayyim - (2/354)

Zād al-MaʿādIbn al-Qayyim

Thus, in this hadith they met on the road, whereas in the first he waited for her at his lodging and, when she arrived, called upon his Companions to depart. There is another difficulty in her statement (1): “He met me while he was travelling up from Mecca and I was travelling down towards it”—or the reverse. If the first wording is correct, he would have met her while travelling up from Mecca on his return to Medina, while she was travelling down towards Mecca to perform umrah. This contradicts his having waited for her at al-Muhassab.

Abū Muhammad ibn Hazm said (2): The correct account, beyond any doubt, is that she was travelling up from Mecca while he was travelling down. She had gone ahead to perform umrah, and he—may Allah bless him and grant him peace—waited for her until she returned. He then set out for the farewell circumambulation and met her as she was returning from Mecca to al-Muhassab.

This is not correct, for she said, “while he was travelling down from it.” This implies that the encounter occurred after the stay at al-Muhassab and the departure from Mecca. How, then, can Abū Muhammad say that he set out for the farewell circumambulation while travelling down from Mecca? This is impossible. Abū Muhammad had never performed Hajj. Moreover, as mentioned earlier, al-Qāsim’s narration from her explicitly states that the Messenger of Allah—may Allah bless him and grant him peace—waited for her at his lodging after the departure until she arrived. He then set off and gave the people permission to depart.

If this narration of al-Aswad has been accurately preserved, its correct wording is: “The Messenger of Allah—may Allah bless him and grant him peace—met me while I was travelling up from Mecca and he was travelling down towards it.” She had circumambulated the House and completed her umrah, then travelled up to meet him at the appointed place. She met him (3) when he had begun travelling down towards Mecca for the farewell circumambulation. He then set off and announced to the people that they should depart. There is no other way to understand al-Aswad’s hadith.

(1) Manuscript ك reads: qawlihi (“his statement”). (2) In Hajjat al-Wadā‘ (The Farewell Pilgrimage), p. 223. (3) Manuscript ك reads: fa-wāfaqat-hu (“so she met him”).

ففي هذا الحديث أنَّهما تلاقيا في الطَّريق، وفي الأوَّل أنَّه انتظرها في منزله، فلمَّا جاءت نادى بالرَّحيل في أصحابه. ثمَّ فيه إشكالٌ آخر، وهو قولها (١): «لقيني وهو مُصعِدٌ من مكَّة وأنا منهبطةٌ عليها»، أو بالعكس، فإن كان الأوَّل فيكون قد لقيها مصعدًا منها راجعًا إلى المدينة، وهي منهبطةٌ عليها للعمرة، وهذا ينافي انتظاره لها بالمحصَّب. وقال أبو محمَّدٍ بن حزمٍ (٢): الصَّواب الذي لا شكَّ فيه أنَّها كانت مُصعِدةً من مكَّة وهو منهبطٌ؛ لأنَّها تقدَّمت إلى العمرة وانتظرها ﷺ حتَّى جاءت، ثمَّ نهض إلى طواف الوداع، فلقيها منصرفةً إلى المحصَّب عن مكَّة. وهذا لا يصحُّ، فإنَّها قالت: وهو منهبطٌ منها، وهذا يقتضي أن يكون بعد المحصَّب والخروجِ من مكَّة، فكيف يقول أبو محمد: إنَّه نهض إلى طواف الوداع وهو منهبطٌ من مكَّة؟ هذا محالٌ. وأبو محمد لم يحجَّ. وحديث القاسم عنها صريحٌ كما تقدَّم في أنَّ رسول الله ﷺ انتظرها في منزله بعد النَّفْر حتَّى جاءت، فارتحل وأذِن للنَّاس بالرَّحيل. فإن كان حديث الأسود هذا محفوظًا فصوابه: لقيني رسول الله ﷺ وأنا مُصعِدةٌ من مكَّة وهو منهبطٌ إليها، فإنَّها طافت وقضت عمرتها، ثمَّ أصعدتْ لميعاده، فوافتْه (٣) وهو قد أخذ في الهبوط إلى مكَّة للوداع، فارتحل وأذَّن في النَّاس بالرَّحيل. ولا وجهَ لحديث الأسود غير هذا.

(١) ك: «قوله». (٢) في «حجة الوداع» (ص ٢٢٣). (٣) ك: «فوافقته».