Zād al-Maʿād - Ibn al-Qayyim - (1/105)

Zād al-MaʿādIbn al-Qayyim

once, then took her back. Others maintained that she was his slave woman, and that he had intercourse with her by right of ownership until his death. She is therefore counted among his concubines, not his wives.

The first view was adopted by al-Wāqidī (1). Sharaf al-Dīn al-Dimyātī agreed with him, saying, “It is the most firmly established view among the scholars” (2). This statement is open to question, however, for the recognized account is that she was one of his concubines and slave women. Allah knows best.

These, then, are his known wives with whom he consummated marriage. As for those to whom he proposed but did not marry, and those who offered themselves to him but whom he did not marry, they numbered about four or five. Some have said (3), “They numbered thirty women.” Scholars versed in his biography and life, peace and blessings be upon him, do not recognize this claim; rather, they reject it.

What is known among them is that he sent for al-Jawniyyah (4) with the intention of marrying her. He went in to see her to propose marriage, but she sought refuge from him, so he granted her refuge and did not marry her. The same applies to al-Kalbiyyah, and likewise to

(1) In his Maghāzī (2/521). Ibn Sa‘d, in al-Tabaqāt (10/127), quotes him as saying: “This is what has been related to us concerning her manumission and marriage. It is the most firmly established account in our view, and it is the view held by the scholars.” (2) See his abridged biography (p. 62). His wording is: “The first view is the most firmly established account according to Muhammad ibn ‘Umar, and it is the view held by the scholars.” As you have just seen, the final part of this statement is also al-Wāqidī’s own wording. (3) This refers to the hadith master al-Dimyātī, whom Ibn Jamā‘ah followed. He states in his abridgment (p. 66): “… thirty women, although there is disagreement concerning some of them; we have mentioned them in a more extensive book than this.” On these women, see ‘Uyūn al-Athar (2/376–377), al-Ishārah by Mughaltāy (pp. 405–413), and Subul al-Hudā wa-l-Rashād (11/221–236). (4) All witnesses except ص and ج read: ilā al-Jawniyyah (“to al-Jawniyyah”).

تطليقةً، ثم راجعها. وقالت طائفة: بل كانت أمته، فكان يطؤها بملك اليمين حتى توفِّي عنها، فهي معدودة في السَّراريِّ لا في الزوجات. والقول الأول اختيار الواقدي (١) ووافقه عليه شرف الدين الدمياطي وقال: هو الأثبت عند أهل العلم (٢). وفيما قاله نظر، فإن المعروف أنها من سراريِّه وإمائه، والله أعلم. فهؤلاء نساؤه المعروفات اللاتي دخل بهن. وأما من خطبها ولم يتزوَّجها، ومن وهبت نفسَها له فلم يتزوَّجها؛ فنحو أربع أو خمس. وقال بعضهم (٣): هن ثلاثون امرأةً، وأهل العلم بالسيرة وأحواله ﷺ لا يعرفون هذا، بل ينكرونه. والمعروف عندهم أنه بعَث في الجَونية (٤) ليتزوَّجها، فدخل عليها ليخطبها، فاستعاذت منه، فأعاذها ولم يتزوَّجها. وكذلك الكلبية. وكذلك

(١) في «مغازيه» (٢/ ٥٢١) ونقل ابن سعد في «الطبقات» (١٠/ ١٢٧) قوله: «وهذا ما روي لنا في عتقها وتزويجها، وهو أثبت الأقاويل عندنا، وهو الأمر عند أهل العلم». (٢) انظر: «مختصره في السيرة» (ص ٦٢). ولفظه: «والقول الأول أثبت الأقاويل عند محمد بن عمر، وهو الأمر عند أهل العلم». وقد رأيت آنفًا أن الجزء الأخير من هذا النص من كلام الواقدي أيضًا. (٣) وهو الحافظ الدمياطي ــ وتابعه ابن جماعة ــ قال في «مختصره» (ص ٦٦): « ... فثلاثون امرأة على اختلاف في بعضهن، ذكرناهن في كتاب أبسط من هذا». وانظر فيهن «عيون الأثر» (٢/ ٣٧٦ - ٣٧٧) و «الإشارة» لمغلطاي (ص ٤٠٥ - ٤١٣) و «سبل الهدى والرشاد» (١١/ ٢٢١ - ٢٣٦). (٤) ما عدا ص، ج: «إلى الجونية».