Zād al-Maʿād - Ibn al-Qayyim - (2/85)

Zād al-MaʿādIbn al-Qayyim

There is another difficulty: Muslim narrated in his Sahīh (1), from ‘Abdullāh ibn ‘Abbās, that when the Messenger of Allah (peace and blessings be upon him) was told, “This day is held in honour by the Jews and Christians,” he said: “If (2) I live until next year, I shall certainly fast the ninth day.” But the Messenger of Allah (peace and blessings be upon him) died before the following year came. Muslim then narrated in his Sahīh (3), from al-Hakam [ibn] (4) al-A‘raj, who said: “I came to Ibn ‘Abbās while he was resting his head on his cloak at Zamzam. I said to him: ‘Tell me about fasting ‘Āshūrā’.’ He replied: ‘When you sight the crescent of Muharram, count the days, and begin the ninth day fasting.’ I asked: ‘Is this how Muhammad (peace and blessings be upon him) used to fast it?’ He replied: ‘Yes.’”

There is another difficulty: if fasting it was obligatory in the early days of Islam, why did he not instruct them to make it up, since they had missed forming the intention to fast during the preceding night? And if it was not obligatory, how could he instruct those who had already eaten to abstain for the remainder of the day? For the Musnad and the Sunan collections (5) contain reports through several chains of transmission that the Prophet (peace and blessings be upon him) instructed those who had eaten that day to complete the rest of it fasting. This applies only to an obligatory fast. And how can Ibn Mas‘ūd’s statement, “Once fasting Ramadan was prescribed, fasting ‘Āshūrā’ was abandoned,” be correct when fasting it remained recommended?

There is another difficulty: Ibn ‘Abbās identified ‘Āshūrā’ as the ninth day and stated that this was how the Prophet (peace and blessings be upon him) used to fast it. Yet he was also the one who narrated from the Prophet (peace and blessings be upon him): “Fast on the day of

(1) Hadith no. (1134/134, 133). (2) j: “la’in (if).” (3) Hadith no. (1133). (4) There is a blank here in s. The other manuscripts omit “bin (son of).” The adopted reading is from Sahīh Muslim. (5) Narrated by Ahmad (16526) and al-Nasā’ī (2321) from Salama ibn al-Akwa‘ (may Allah be pleased with him). It is also recorded by al-Bukhārī (1924) and Muslim (1135).

وإشكالٌ آخر، وهو أنَّ مسلمًا روى في «صحيحه» (١) عن عبد الله بن عبَّاسٍ أنَّه لمَّا قيل لرسول الله ﷺ: إنَّ هذا اليوم تُعظِّمه اليهود والنَّصارى، قال: «إن (٢) بقيتُ إلى قابلٍ لأصومنَّ التّاسع»، فلم يأتِ العام القابل حتَّى توفِّي رسول الله ﷺ. ثمَّ روى مسلم في «صحيحه» (٣) عن الحكم [بن] (٤) الأعرج قال: انتهيتُ إلى ابن عبَّاسٍ وهو متوسِّدٌ رداءه في زمزم، فقلت له: أخبِرْني عن صوم عاشوراء، فقال: إذا رأيتَ هلال المحرَّم فاعدُدْ، وأصبِحِ التّاسعَ صائمًا. قلت: هكذا كان يصومه محمد ﷺ؟ قال: نعم. وإشكالٌ آخر، وهو أنَّ صومه إن كان مفروضًا في أوَّل الإسلام فلم يأمرهم بقضائه، وقد فات تبييتُ النية له من اللَّيل، وإن لم يكن فرضًا فكيف أمر بإتمام الإمساك من كان أكل؟ كما في «المسند» و «السُّنن» (٥) من وجوهٍ متعدِّدةٍ أن النبي ﷺ أمر من كان طعِمَ فيه أن يُتِمَّ بقيَّة يومه. وهذا إنَّما يكون في الواجب، وكيف يصحُّ قول ابن مسعودٍ: فلمَّا فُرِض رمضان تُرِك عاشوراء، واستحبابه لم يُترك؟ وإشكالٌ آخر، وهو أنَّ ابن عبَّاسٍ جعل عاشوراء يوم التَّاسع، وأخبر أنَّ هكذا كان يصومه ﷺ، وهو الذي روى عن النَّبيِّ ﷺ: «صوموا يوم

(١) برقم (١١٣٤/ ١٣٤، ١٣٣). (٢) ج: «لئن». (٣) برقم (١١٣٣). (٤) هنا بياض في ص. وفي بقية النسخ بدون «بن». والمثبت من «صحيح مسلم». (٥) رواه أحمد (١٦٥٢٦) والنسائي (٢٣٢١) من حديث سلمة بن الأكوع ﵁ . وهو مخرج أيضًا عند البخاري (١٩٢٤) ومسلم (١١٣٥).