Zād al-Maʿād - Ibn al-Qayyim - (2/69)

Zād al-MaʿādIbn al-Qayyim

from this wording that breaking the fast is for the sake of fighting.

When travel did not involve jihad, however, he, peace and blessings be upon him, would say concerning breaking the fast: “It is a concession from Allah. Whoever avails himself of it does well, and whoever wishes to fast incurs no blame” (1).

Section

The Messenger of Allah, peace and blessings be upon him, travelled during Ramadan on two of his greatest and most momentous military expeditions: the expedition to Badr and the conquest of Mecca. ‘Umar ibn al-Khattāb said: “We went on two military expeditions with the Messenger of Allah, peace and blessings be upon him, during Ramadan: Badr and the conquest of Mecca. We broke our fast on both” (2).

As for the hadith narrated by al-Dāraqutnī and others (3) from ‘Ā’ishah, who said, “I went out with the Messenger of Allah, peace and blessings be upon him, for ‘umrah (the lesser pilgrimage) in Ramadan…”—it is erroneous (4). Either it was wrongly attributed to her, which is more likely, or the mistake was hers, and she made the same error in this matter (5) as Ibn ‘Umar did when he said that the Messenger of Allah, peace and blessings be upon him, performed ‘umrah in Rajab. She then said: “May Allah have mercy on Abū ‘Abd al-Rahmān. The Messenger of Allah, peace and blessings be upon him, never performed ‘umrah unless he was

(1) Narrated by Muslim (1121/107) from Hamza ibn ‘Amr al-Aslamī (may Allah be pleased with him). (2) Narrated by Ahmad (140) and al-Tirmidhī (714). Its chain includes Ibn Lahī‘a, whose reliability has been questioned. (3) Narrated by al-Dāraqutnī (2293) and al-Bayhaqī (3/142). There is disagreement over whether the hadith’s chain is connected or mursal (disconnected). Al-Dāraqutnī preferred the connected version in al-Sunan, but the mursal version in al-‘Ilal (3607). This was discussed in detail earlier, before the section stating that “his practice when travelling was to perform only the obligatory prayers” (1/597 ff.). (4) The author has repeatedly quoted Shaykh al-Islām as describing this hadith as a fabrication attributed to ‘Ā’isha (may Allah be pleased with her). See the earlier discussion (1/588, 597). (5) The word fīhi (in it) is absent from manuscript k.

من هذا اللَّفظ أنَّ الفطر لأجل القتال. وأمَّا إذا تجرَّد السَّفر عن الجهاد فكان ﷺ يقول في الفطر: «إنه رخصةٌ من اللَّه، فمن أخذ بها فحسنٌ، ومن أحبَّ أن يصوم فلا جُناحَ عليه» (١). فصل وسافر رسول الله ﷺ في رمضان في أعظم الغزوات وأجلِّها في غزاة بدرٍ وفي غزاة الفتح. قال عمر بن الخطَّاب: «غزونا مع رسول الله ﷺ في رمضان غزوتين: يوم بدرٍ والفتح، فأفطرنا فيهما» (٢). وأمَّا ما رواه الدَّارقطني وغيره (٣) عن عائشة قالت: «خرجتُ مع رسول الله ﷺ في عمرةٍ في رمضان ... » الحديث= فغلطٌ (٤) إمَّا عليها وهو الأظهر، أو منها وأصابها فيه (٥) ما أصاب ابنَ عمر في قوله: اعتمر رسول الله ﷺ في رجبٍ، فقالت: «يرحم الله أبا عبد الرحمن، ما اعتمر رسول الله ﷺ إلا وهو

(١) رواه مسلم (١١٢١/ ١٠٧) من حديث حمزة بن عمرو الأسلمي ﵁. (٢) رواه أحمد (١٤٠) والترمذي (٧١٤)، وفي إسناده ابن لهيعة متكلم فيه. (٣) رواه الدارقطني (٢٢٩٣) والبيهقي (٣/ ١٤٢)، واختُلِف في وصل الحديث وإرساله، ورجح الدارقطني في «السنن» الوصلَ، وفي «العلل» (٣٦٠٧) الإرسال، وقد تقدم الكلام عليه مفصّلًا قبل الفصل الذي فيه أن «هديه في سفره الاقتصار على الفرض» (١/ ٥٩٧ وما بعدها). (٤) كما نقل المؤلف مِرارًا عن شيخ الإسلام أنه وصف هذا الحديث بأنه كذب على عائشة ﵂. انظر ما تقدم: (١/ ٥٨٨، ٥٩٧). (٥) «فيه» ليست في ك.