Zād al-Maʿād - Ibn al-Qayyim - (1/102)

Zād al-MaʿādIbn al-Qayyim

and people had transmitted them = we would have done better to leave them aside, for time is too scarce to spend writing them down, listening to them, or concerning ourselves with them. They are the froth of minds, not their cream!

Another group said: When Abū Sufyān heard that the Messenger of Allah, peace and blessings be upon him, had divorced his wives after swearing to abstain from marital relations with them, he came to Medina and said what he said to the Prophet, peace and blessings be upon him, supposing that she was among those he had divorced. This explanation is of the same kind as the preceding ones.

Another group said: Rather, the hadith is authentic, but one of its narrators mistakenly named Umm Habībah; Abū Sufyān had only asked him to marry (1) her sister Ramlah. It is quite possible that he was unaware of the prohibition (2) against being married to two sisters at once, since his daughter, who had greater understanding of religion and more knowledge than he did, was also unaware of it when she said: “O Messenger of Allah, would you be interested in my sister, the daughter of Abū Sufyān?”

He asked: “To do what?”

She said: “Marry her.”

He asked: “Would you like that?”

She said: “I do not have you all to myself, and of all those who might share this blessing with me, I would love my sister most.”

He said: “She is not lawful for me to marry” (3).

She, then, was the woman whom Abū Sufyān offered in marriage to the Prophet, peace and blessings be upon him, and the narrator himself supplied the name Umm Habībah (4). It has also been said that she too bore the kunyah Umm Habībah.

This would be a sound answer were it not for the statement in the hadith: “The Messenger of Allah, peace and blessings be upon him, granted him what he requested.” One might then say: This wording is an error on the narrator’s part, for he granted him some of what he requested, but the narrator said that he granted him what he requested; or he used this unqualified wording, relying on the listener to understand that he had granted him

(1) ص: yuzawwijahā (“give her in marriage”), a scribal slip. (2) ص and ج add mā after this word; it appears to be an interpolation. (3) Reported by al-Bukhārī (5101, 5107, 5372) and Muslim (1449); the wording is Muslim’s. (4) This is the view Ibn Kathīr considered correct. He also mentioned that he devoted a separate treatise to the hadith of ‘Ikrima ibn ‘Ammār. See al-Fusūl fī al-sīra (Chapters on the Prophet’s Biography), p. 249, and al-Bidāya wa-l-nihāya (The Beginning and the End), 6:149.

وحمله الناس= لكان الأولى بنا الرغبة عنه، لضيق الزمان عن كتابته وسماعه والاشتغال به، فإنه من زَبَد الصدور، لا من زُبَدها! وقالت طائفة: لما سمع أبو سفيان أن رسول الله ﷺ طلَّق نساءه، لما آلى منهن، أقبل إلى المدينة، وقال للنبي ﷺ ما قال ظنًّا منه أنه قد طلَّقها فيمن طلَّق. وهذا من جنس ما قبله. وقالت طائفة: بل الحديث صحيح، ولكن وقع الغلط والوهم من أحد الرواة في تسمية أم حبيبة، وإنما سأله أن يزوِّجه (١) أختَها رملة. ولا يبعد خفاء التحريم (٢) للجمع عليه، فقد خفي ذلك على ابنته، وهي أفقه منه وأعلم حين قالت: يا رسول الله، هل لك في أختي ابنة أبي سفيان؟ فقال: «أفعل ماذا؟». قالت: تنكحها. قال: «أو تحبِّين ذلك؟». قالت: لستُ لك بمُخْلِية، وأحَبُّ من شَرِكني في الخير أختي. قال: «فإنها لا تحِلُّ لي» (٣). فهذه هي التي عرضها أبو سفيان على النبي ﷺ، فسمَّاها الراوي من عنده أم حبيبة (٤)، وقيل: بل كانت كنيتها أيضًا أم حبيبة. وهذا الجواب حسنٌ لولا قوله في الحديث: «فأعطاه رسولُ الله ﷺ ما سأل». فيقال حينئذ: هذه اللفظة وهم من الراوي، فإنه أعطاه بعض ما سأل، فقال الراوي: أعطاه ما سأل؛ أو أطلقها اتكالًا على فهم المخاطب أنه أعطاه

(١) ص: «يزوجها» , سهو. (٢) بعده في ص، ج: «ما»، والظاهر أنها مقحمة. (٣) أخرجه البخاري (٥١٠١، ٥١٠٧، ٥٣٧٢) ومسلم (١٤٤٩) واللفظ له. (٤) وهذا الذي صوَّبه ابن كثير، وذكر أنه أفرد رسالة لحديث عكرمة بن عمار. انظر: «الفصول في السيرة» (ص ٢٤٩) و «البداية والنهاية» (٦/ ١٤٩).