Zād al-MaʿādIbn al-Qayyim

the Messenger of Allah ﷺ with an arrowhead during the first ten days of Dhū al-Hijjah. In another wording: “That was during his Hajj.” This is one of the reports for which people criticized Mu‘āwiyah and judged him mistaken. He made the same kind of mistake as Ibn ‘Umar when he said that the Prophet had performed ‘umrah in Rajab. All the other authentic hadiths, widely transmitted through multiple chains, indicate that he ﷺ did not leave ihrām until the Day of Sacrifice. He himself stated this when he said, “Were it not for the sacrificial animals I have with me, I would have left ihrām,” and, “I have brought the sacrificial animals and combined Hajj and ‘umrah, so I will not leave ihrām until I slaughter them.”

This is his own account of himself, so it admits neither misapprehension nor error, unlike someone else’s account of him—especially one that contradicts what he himself stated and what was reported about him (1) by a great multitude: that he did not remove any of his hair, whether by shortening or shaving it, and that he remained in ihrām until he shaved his head on the Day of Sacrifice. Perhaps Mu‘āwiyah shortened his hair during the ‘umrah of al-Ji‘rānah, since he had embraced Islam by then, but later forgot and thought that this had happened during the ten days. Similarly, Ibn ‘Umar forgot that the Prophet’s ‘umrah had been in Dhū al-Qa‘dah and said that it had been in Rajab, even though he had accompanied him on it. Anyone other than the Messenger may err; when evidence establishes such an error, it must be acknowledged.

It has also been suggested that Mu‘āwiyah may have shortened some hair that the barber had left unshaved on the Day of Sacrifice, removing it at al-Marwah. Abū Muhammad ibn Hazm mentioned this (2). This, too, is an error on his part, for a barber would not mistakenly leave hair to be shortened and then leave some of it remaining after it had been shortened. The Prophet distributed the hair of his head among the Companions: Abū Talhah received the hair from one side, while the remaining Companions shared the hair from the other (3), taking one hair, two hairs, or several hairs (4). Moreover, he

(1) Kāf, Sād, and Jīm read: “bihi ‘anhu” (“it about him”). (2) In Hajjat al-Wadā‘ (The Farewell Pilgrimage), p. 438. (3) Reported by Muslim (1305/325), on the authority of Anas ibn Mālik (may Allah be pleased with him). (4) Kāf reads: “al-thalāth” (“the three [hairs]”).
رسول الله ﷺ بمِشْقَصٍ في العشر، وفي لفظٍ: «وذلك في حجَّته». وهذا ممَّا أنكره النَّاس على معاوية وغلَّطوه فيه، وأصابه فيه ما أصاب ابنَ عمر في قوله: إنَّه اعتمر في رجبٍ، فإنَّ سائر الأحاديث الصَّحيحة المستفيضة من الوجوه المتعدِّدة كلَّها تدلُّ على أنَّه ﷺ لم يحلَّ من إحرامه إلى يوم النَّحر، وبذلك أخبر عن نفسه بقوله: «لولا أنَّ معي الهديَ لأحللتُ»، وقوله: «إنِّي سقتُ الهديَ وقرنتُ فلا أحلُّ حتَّى أنحر». وهذا خبرٌ عن نفسه، فلا يدخله الوهم ولا الغلط، بخلاف خبر غيره عنه، لا سيَّما خبر يخالف ما أخبر به عن نفسه، وأخبر عنه به (١) الجمُّ الغفير: أنَّه لم يأخذ من شعره شيئًا، لا بتقصيرٍ ولا حلقٍ، وأنَّه بقي على إحرامه حتَّى حلق يوم النَّحر. ولعلَّ معاوية قصَّر عن رأسه في عمرة الجِعرانة، فإنَّه كان حينئذٍ قد أسلم، ثمَّ نسي وظنَّ أنَّ ذلك كان في العشر، كما نسي ابن عمر أنَّ عمرته كانت في ذي القعدة، وقال: كانت في رجبٍ، وقد كان معه فيها. والوهم جائزٌ على من سوى الرَّسول، فإذا قام الدَّليل عليه صار واجبًا. وقد قيل: إنَّ معاوية لعلَّه قصَّر عن رأسه بقيَّة شعرٍ لم يكن استوفاه الحلَّاق يوم النَّحر، فأخذه معاوية على المروة، ذكره أبو محمَّد بن حزمٍ (٢). وهذا أيضًا من وهمه، فإنَّ الحلَّاق لا يُبقِي غلطًا شعرًا يُقصِّر منه، ثمَّ يبقي منه بعد التَّقصير بقيَّةً، وقد قسم شعر رأسه بين الصَّحابة، فأصاب أبا طلحة أحدُ الشِّقَّين، وبقيَّة الصَّحابة اقتسموا الشِّقَّ الآخر (٣) الشَّعرة والشَّعرتين والشَّعرات (٤). وأيضًا فإنَّه
(١) ك، ص، ج: «به عنه». (٢) في «حجة الوداع» (ص ٤٣٨). (٣) رواه مسلم (١٣٠٥/ ٣٢٥) من حديث أنس بن مالك ﵁ . (٤) ك: «الثلاث».

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