Zād al-MaʿādIbn al-Qayyim

the partings of the Messenger of Allah’s hair (may Allah bless him and grant him peace) while he was in ihram.” (1) In another wording (2): “while he was reciting the talbiyah”; in another wording (3): “three days after he entered ihram”; and in another wording (4): “The Messenger of Allah (may Allah bless him and grant him peace) (5), whenever he intended to enter ihram, would apply the finest perfume he could find. Afterwards, I would see the gleam of the perfume on his head and beard.” All these wordings occur in the Sahīh collections.

As for the hadith he cited as evidence, it is the report of Ibrāhīm ibn Muhammad ibn al-Muntashir, from his father, from her: “I would apply perfume to the Messenger of Allah (may Allah bless him and grant him peace), then he would visit each of his wives, and by morning he would be in ihram.” (6) Nothing in this rules out a second application of perfume when he entered ihram.

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Another error was that of Abū Muhammad ibn Hazm (7): that the Prophet (may Allah bless him and grant him peace) entered ihram before the noon prayer. This is an obvious error, reported in none of the hadiths. Rather, he began reciting the talbiyah immediately after the noon prayer, in the very place where he had prayed. He then mounted his she-camel, which carried him up onto al-Baydā’ while he was reciting the talbiyah. This certainly took place after the noon prayer.

(1) Reported by al-Bukhārī (271) and Muslim (1190/42). (2) In Muslim (1190/41). (3) “Wa-fī lafz (in another wording)” appears in manuscripts ك and ج but is absent from the other manuscripts. It should be retained. This wording occurs in al-Bayhaqī (5/35), but not in the Sahīh. (4) Reported by al-Bukhārī (5923) and Muslim (1190/44). (5) The passage from “wa-huwa muhrim (while he was in ihram)” to “may Allah bless him and grant him peace” is omitted from manuscript مب because the copyist’s eye skipped ahead. (6) Reported by Muslim (1192/48). (7) In Hujjat al-Wadā‘ (The Farewell Pilgrimage), p. 115.
مفارقِ رسول الله ﷺ وهو محرمٌ» (١)، وفي لفظٍ (٢): «وهو يلبِّي»، وفي لفظ (٣): «بعد ثلاثٍ من إحرامه»، وفي لفظٍ (٤): «كان رسول الله ﷺ (٥) إذا أراد أن يُحرِم تطيَّب بأطيبِ ما يجد، ثمَّ أرى وبيصَ الطِّيب في رأسه ولحيته بعد ذلك». وكلُّ هذه الألفاظ ألفاظ الصَّحيح. وأمَّا الحديث الذي احتجَّ به فهو حديث إبراهيم بن محمَّد بن المنتشر عن أبيه عنها: «كنتُ أطيِّب رسول الله ﷺ، ثمَّ يطوف على نسائه، ثمَّ يصبح محرمًا» (٦)، وهذا ليس فيه ما يمنع الطِّيب الثَّاني عند إحرامه. فصل ومنها: وهمٌ آخر لأبي محمد بن حزم (٧) أنَّه ﷺ أحرم قبل الظُّهر. وهو وهمٌ ظاهرٌ لم يُنقل في شيءٍ من الأحاديث، وإنَّما أهلَّ عقيبَ صلاة الظُّهر في موضع مصلَّاه، ثمَّ ركب ناقته، واستوت به على البيداء وهو يُهِلُّ، وهذا يقينًا كان بعد صلاة الظُّهر.
(١) رواه البخاري (٢٧١) ومسلم (١١٩٠/ ٤٢). (٢) عند مسلم (١١٩٠/ ٤١). (٣) «وفي لفظ» من ك، ج. وليست في بقية النسخ. والصواب إثباتها. وهذا اللفظ عند البيهقي (٥/ ٣٥)، وليس في «الصحيح». (٤) رواه البخاري (٥٩٢٣) ومسلم (١١٩٠/ ٤٤). (٥) «وهو محرم ... ﷺ» ساقطة من مب بسبب انتقال النظر. (٦) رواه مسلم (١١٩٢/ ٤٨). (٧) في «حجة الوداع» (ص ١١٥).

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