Zād al-MaʿādIbn al-Qayyim

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Another error is the claim that he traversed the distance between al-Safā and al-Marwah fourteen (1) times, counting his going and his traversal (2) as a single length. We have already explained why this is incorrect.

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Another error is the claim that he performed the dawn prayer on the Day of Sacrifice before its prescribed time. This error rests on the hadith of Ibn Mas‘ūd stating that the Prophet (may Allah bless him and grant him peace) performed the dawn prayer on the Day of Sacrifice before its appointed time (3). What he meant was only that he prayed before the time at which he habitually performed it, offering it earlier that day. This interpretation is necessary, and Ibn Mas‘ūd’s hadith indicates precisely this. In Sahīh al-Bukhārī (4), he is reported to have said:

“These are two prayers that are shifted from their times: the sunset prayer, after people arrive at Muzdalifah, and the dawn prayer, when dawn first breaks.”

Jābir said in his account of the Farewell Pilgrimage (5):

“He then performed the dawn prayer when dawn became clearly apparent to him, with an adhan and an iqāmah.”

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Another error is the mistaken claim that he performed the noon and afternoon prayers on the Day of ‘Arafah (6), and the sunset prayer

(1) Q, M, B: “arba‘ ‘ashr” (fourteen). K, Mb: “arba‘ ‘ashrah” (fourteen). (2) This is the reading in all manuscripts. The printed edition reads: “wa-iyābuhu” (and his return). (3) Reported by al-Bukhārī (1682) and Muslim (1289), from Ibn Mas‘ūd, may Allah be pleased with him. (4) No. 1675, from Ibn Mas‘ūd, may Allah be pleased with him. (5) Reported by Muslim (1218/147). (6) “Yawm ‘Arafah” (the Day of ‘Arafah) is absent from S and J.
فصل ومنها: وهمُ من زعم أنَّه طاف بين الصَّفا والمروة أربعة عشر (١) شوطًا، وكان ذهابه وسعيه (٢) مرَّةً واحدةً، وقد تقدَّم بيان بطلانه. فصل ومنها: وهمُ من زعم أنَّه صلَّى الصُّبح يوم النَّحر قبل الوقت. ومستند هذا الوهم حديث ابن مسعودٍ أنَّ النبيَّ ﷺ صلَّى الفجر يوم النَّحر قبل ميقاتها (٣). وهذا إنَّما أراد به قبل ميقاتها الذي كانت عادته أن يصلِّيها فيه، فعجَّلها عليه يومئذٍ، ولا بدَّ من هذا التَّأويل، وحديث ابن مسعودٍ إنَّما يدلُّ على هذا، فإنَّه في «صحيح البخاريِّ» (٤) عنه أنَّه قال: «هما صلاتان تُحوَّلان عن وقتهما: صلاة المغرب بعدما يأتي النَّاس المزدلفةَ، والفجر حين يَبزُغُ الفجر»، وقال جابر في حجَّة الوداع (٥): «فصلَّى الصُّبح حين تبيَّن له الصُّبح بأذانٍ وإقامةٍ». فصل ومنها: وهمُ من وهِمَ في أنَّه صلَّى الظُّهر والعصر يوم عرفة (٦) والمغرب
(١) ق، م، ب: «أربع عشر». ك، مب: «أربع عشرة». (٢) كذا في جميع النسخ. وفي المطبوع: «وإيابه». (٣) رواه البخاري (١٦٨٢) ومسلم (١٢٨٩) من حديث ابن مسعود ﵁ . (٤) برقم (١٦٧٥) من حديث ابن مسعود ﵁ . (٥) رواه مسلم (١٢١٨/ ١٤٧). (٦) «يوم عرفة» ليست في ص، ج.

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