Zād al-Maʿād - Ibn al-Qayyim - (1/473)

Zād al-MaʿādIbn al-Qayyim

who said: The Messenger of Allah, peace and blessings be upon him, sent ‘Abd Allāh ibn Rawāha on a military expedition, which coincided with a Friday. His companions set out early that morning, but he said: “I will stay behind and pray with the Prophet, peace and blessings be upon him, then catch up with them.” When the Prophet, peace and blessings be upon him, had finished praying, he saw him and asked: “What prevented you from setting out early with your companions?” He replied: “I wanted to pray with you, then catch up with them.” He said: “Even if you spent everything on earth, you would not attain the merit of their early departure.” This hadith, too, was judged defective on the grounds that al-Hakam had not heard it from Miqsam (1).

This applies when the traveller does not fear missing his travelling companions. If he fears missing them and being left stranded after their departure, he may (2) travel without restriction, since this is an excuse that exempts him from both Friday prayer and congregational prayer. Perhaps this is how we should understand the report that al-Awzā‘ī was asked about a traveller who heard the call to Friday prayer after he had already saddled his mount, and replied: “Let him continue on his journey” (3). The same applies to ‘Umar’s statement (4): “Friday prayer does not prevent one from travelling.”

(1) Al-Tirmidhī graded this hadith weak (1649) and said after no. 527: “We know this hadith only through this route. ‘Alī ibn al-Madīnī said: Yahyā ibn Sa‘īd said: Shu‘ba said: Al-Hakam heard only five hadiths from Miqsam. Shu‘ba enumerated them, and this hadith was not among those he enumerated. It appears that al-Hakam did not hear this hadith from Miqsam.” See al-‘Ilal wa-Ma‘rifat al-Rijāl, as transmitted by ‘Abd Allāh ibn Ahmad (1269, 4052). (2) Lahu (“for him”) is absent from Sād. (3) Ibn al-Mundhir mentioned it in al-Awsat (4/23). (4) The printed editions read “Ibn ‘Umar,” contrary to the manuscripts and sources. References for his report will be provided below.

قال: بعث رسول الله ﷺ عبد الله بن رواحة في سريَّة، فوافق ذلك يوم الجمعة. قال: فغدا أصحابه، وقال: أتخلَّف، فأصلِّي مع النَّبيَّ ﷺ، ثم ألحقُهم. فلما صلَّى النبيُّ ﷺ رآه، فقال: «ما منعك أن تغدو مع أصحابك؟»، قال: أردت أن أصلِّي معك، ثم ألحقهم. فقال: «لو أنفقتَ ما في الأرض ما أدركتَ فضلَ غَدوتهم». وأُعِلَّ هذا الحديث أيضًا بأنَّ الحكمَ لم يسمعه من مِقْسَم (١). هذا إذا لم يخَف المسافر فوتَ رفقته. فإن خاف فوتَ رفقته وانقطاعَه بعدهم جاز له (٢) السفر مطلقًا، لأنَّ هذا عذرٌ يُسقِط الجمعة والجماعة. ولعل ما روي عن الأوزاعي أنه سئل عن مسافر سمع أذان الجمعة وقد أسرَج دابَّتَه، فقال: «لِيَمْضِ في سفره» (٣) = محمولٌ على هذا. وكذلك قول عمر (٤): «الجمعة لا تحبس عن سفر».

(١) والحديث ضعفه الترمذي (١٦٤٩) وقال عقب (٥٢٧): «هذا حديث لا نعرفه إلا من هذا الوجه، قال علي بن المديني: قال يحيى بن سعيد: قال شعبة: لم يسمع الحكم من مقسم إلا خمسة أحاديث. وعدّها شعبة، وليس هذا الحديث فيما عدّ شعبة، وكأنَّ هذا الحديث لم يسمعه الحكم من مقسم». وانظر: «العلل ومعرفة الرجال» رواية عبد الله بن أحمد (١٢٦٩، ٤٠٥٢). (٢) «له» ساقط من ص. (٣) ذكره ابن المنذر في «الأوسط» (٤/ ٢٣). (٤) في النسخ المطبوعة: «ابن عمر» خلافًا للنسخ والمصادر. وسيأتي تخريج أثره.