Zād al-MaʿādIbn al-Qayyim

alone, without a herald shouting ahead of him, and without wearing a taylasān (mantle), a tarha (head covering), or black garments (1).

When he entered the mosque, he would greet them. When he ascended the pulpit, he would face the people and greet them. He did not supplicate facing the direction of prayer. He would then sit down, and Bilāl would begin the call to prayer. Once Bilāl had finished, the Prophet, peace and blessings be upon him, would stand and deliver the sermon, with nothing intervening between the call to prayer and the sermon—neither the narration of a report nor anything else.

He would not hold a sword or anything else in his hand. Before the pulpit was made, however, he would lean on a bow or a staff (2). In war, he would lean on a bow, and on Fridays, on a staff. There is no recorded report that he leaned on a sword.

The belief of some ignorant people that he always leaned on a sword, and that this signified that the religion was established by the sword, stems from their profound ignorance (3). After the pulpit was made, there is no recorded report that he ascended it with a sword, a bow, or anything else; nor is there any report that, before it was made, he ever held a sword in his hand. Rather, he would lean on a staff or a bow.

(1) The terms shāwīsh, taylasān, and tarha were explained earlier. (2) Reported by Ahmad (17856), Abū Dāwūd (1096), Abū Ya‘lā (6826), and al-Tabarānī (3:213). Its chain includes Shihāb ibn Khirāsh and Shu‘ayb ibn Ruzayq, both truthful transmitters, though each has some weakness. Al-Hāfiz graded its chain as hasan (good) in al-Talkhīs al-Habīr (3:1021). Ibn Khuzayma (1452) graded the hadith as sahīh (authentic), and al-Albānī graded it as hasan in Sahīh Abī Dāwūd—al-Umm (4:261). See also al-Badr al-Munīr (4:632–636). (3) A similar discussion appeared earlier (pp. 205–206).
وحده من غير شاويشٍ يصيح بين يديه، ولا لُبْسِ طَيلَسان ولا طَرْحَة ولا سَواد (١). فإذا دخل المسجدَ سلَّم عليهم. فإذا صعِد المنبرَ استقبل الناسَ بوجهه وسلَّم عليهم. ولم يدعُ مستقبلَ القبلة. ثم يجلس، ويأخذ بلال في الأذان، فإذا فرغ منه قام النبيُّ ﷺ، فخطَب من غير فصل بين الأذان والخطبة، لا بإيراد خبرٍ ولا غيره. ولم يكن يأخذ بيده سيفًا ولا غيره. وإنما كان يعتمد على قوس أو عصًا قبل أن يتخذ المنبر (٢). وكان في الحرب يعتمد على قوس، وفي الجمعة يعتمد على عصًا. ولم يُحفظ عنه أنه اعتمد على سيف. وما يظنُّه بعض الجهَّال أنه كان يعتمد على السيف دائمًا، وأنَّ ذلك إشارة إلى أنَّ الدِّين قام بالسيف= فمِن فرط جهله (٣). فإنه لا يُحفَظ عنه بعد اتخاذ المنبر أنه كان يرقاه بسيف ولا قوس ولا غيره، ولا قبل اتخاذه أنه كان يأخذ بيده سيفًا البتة. وإنما كان يعتمد على عصًا أو قوس.
(١) تقدَّم تفسير الشاويش والطيلسان والطرحة. (٢) أخرجه أحمد (١٧٨٥٦) وأبو داود (١٠٩٦) وأبو يعلى (٦٨٢٦) والطبراني (٣/ ٢١٣)، فيه شهاب بن خِرَاش وشعيب بن رُزَيق، كلاهما صدوق مع لين فيهما، وحسن إسناده الحافظ في «التلخيص الحبير» (٣/ ١٠٢١)، والحديث صححه ابن خزيمة (١٤٥٢)، وحسنه الألباني في «صحيح أبي داود- الأم» (٤/ ٢٦١). وانظر: «البدر المنير» (٤/ ٦٣٢ - ٦٣٦). (٣) تقدَّم مثله في (ص ٢٠٥ - ٢٠٦).

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