Al-Bidayah wa an-Nihayah - Ibn Kathir - (5/184)

Al-Bidayah wa an-NihayahIbn Kathir

He said, “I have the sacrificial animals with me, so do not leave the state of ihram.”

He related that the total number of animals brought by ʿAlī from Yemen, together with those brought by the Messenger of Allah ﷺ, was one hundred.

He continued: All the people came out of ihram and shortened their hair except the Prophet ﷺ and those who had sacrificial animals with them. When the Day of Tarwiyah arrived, they set out for Minā and entered ihram for ḥajj. The Messenger of Allah ﷺ mounted his camel and there in Minā performed the noon, afternoon, sunset, night, and dawn prayers. He then remained a short while until the sun had risen, after which he ordered that a tent of hair-cloth be set up for him, and it was pitched at Namirah.

The Messenger of Allah ﷺ then moved on. Quraysh felt certain he would stop at al-Mashʿar al-Ḥarām, as they used to do in the pre-Islamic period, but the Messenger of Allah ﷺ continued until he reached ʿArafah. He found that the tent had already been pitched for him at Namirah and stayed there until the sun began to decline. He then ordered that al-Qaṣwāʾ be saddled; once she was ready he came to the bottom of the valley and addressed the people, saying:

“Your blood and your wealth are inviolable to one another, as sacred as this day of yours, in this month of yours, in this land of yours. Behold, every matter of the Days of Ignorance is abolished and placed beneath my feet. The blood-revenge of the Days of Ignorance is abolished, and the first blood I set aside from among our own is the blood of Ibn Rabīʿah ibn al-Ḥārith, who was being nursed among Banū Saʿd and was killed by Hudhayl. Usury from the Days of Ignorance is abolished, and the first usury I set aside from among ours is the usury owed to al-ʿAbbās ibn ʿAbd al-Muṭṭalib—it is all cancelled.

Fear Allah regarding women, for you have taken them under Allah’s trust and made their private parts lawful to you by the word of Allah. Your right over them is that they do not allow anyone you dislike to lie on your beds; if they do so, admonish them and strike them lightly, avoiding severity. Their right over you is that you provide for them and clothe them in a fitting manner.

I have left among you something which, if you hold fast to it, you will never go astray: the Book of Allah. You will surely be asked about me—so what will you say?”

They replied, “We bear witness that you have conveyed the message, given counsel, and fulfilled your trust.”

He then raised his forefinger toward the sky and pointed it toward the people, saying, “O Allah, bear witness! O Allah, bear witness! O Allah, bear witness!” three times.

Bilāl then pronounced the adhān, and when the iqāmah was given he led them in the ẓuhr prayer; the iqāmah was then given again and he led them in the ʿaṣr prayer, with nothing prayed between the two. He then mounted

(1) Printed edition: it reads “qala [Ali],” yet “Ali” does not appear in the original sources. (2) In the original: it reads “qala fa la nuhill.” (3) al-Qaswa: the name of the Messenger’s ﷺ she-camel (al-Nihaya: qasa). (4) Edition A reads “ad’ahu rabba al-Abbas” by omitting the preposition and its object “min rabbana.” (5) Printed edition: “alayhim” is erroneous. (6) In Ṣaḥīḥ Muslim: it reads “lan.” (7) Printed edition: “i’tassatam” is a corruption. (8) In Arabic usage, qawl (saying) denotes all actions, not only speech; thus one says “bi yadihi” (with his hand) to mean “he seized [it],” “bi rijlihi” (with his foot) to mean “he walked,” and “bi aynihi” (with his eye) to mean “he gestured” (al-Nihaya: qawl). The Arabs assign nuances according to the limb mentioned—the hand for grasping, the foot for walking, the eye for signaling—and similarly said “by the forefinger” to mean “he shook it.” May God have mercy on them. (9) yankutuha: “he strikes with its edge” (al-Nihaya: nakt). (10) The expression is absent in the printed edition; I supplied it from manuscript A.

قال (١) : فإنَّ معيَ الهَدْيَ. فلا تحلّ (٢) . قال: فكان جماعة الهَدْي الذي قدم به عليٌّ من اليمن، والذي أتى به رسولُ الله ﷺ مئة. قال: فحلّ النّاسُ كُلُّهُمْ وقَصَّروا إلا النبيّ ﷺ ومن كان معه هديٌ، فلما كان يوم التَّروية توجّهوا إلى منى فأهلّوا بالحجّ. وركب رسول الله ﷺ ، فصلَّى بها الظُّهْرَ والعَصْرَ والمغربَ والعشاءَ والفَجْرَ، ثم مكثَ قليلًا حتى طلعتِ الشَّمس، وأمر بقُبَّة له من شعر. فضُربت له بنَمرة. فسار رسول الله ﷺ ولا تَشُكُّ قريشٌ إلا أنه واقفٌ عند المَشْعَر الحَرامِ، كما كَانَتْ قريشٌ تَصْنعُ في الجاهلية، فأجازَ رسول الله ﷺ حتى أتَى عرفةَ، فوجدَ القُبَّة قد ضُربَتْ له بنمِرَة، فنزل بها حتى إذا زاغت الشمس، أمر بالقَصْواء (٣) فَرُحِلَتْ له، فأتى بطنَ الوادي، فخطب الناسَ، وقال: "إنَّ دِماءَكُمْ وأمْوالَكُمْ حرامٌ عليكُمْ كحُرْمَةِ يَوْمِكُم هذا في شَهْرِكُمْ هذا، في بَلَدِكُمْ هذا، ألا كُلُّ شَيْءٍ من أمْرِ الجاهِليَّة تحتَ قَدَميَّ موضوعٌ، ودماءُ الجاهِلِية موضوعةٌ، وإنَّ أولَ دَمِ أضعُ من دِمائِنا دمُ ابنِ ربيعة بن الحارث، كان مُسْتَرضِعًا في بني سَعْدٍ، فقتلتهُ هُذَيْلٌ. وربا الجاهلية موضوع. وأوّلُ ربا أضَعُهُ من ربانا ربا (٤) العباس بن عبد المطلب فإنّه موضوعٌ كُلُّه، واتَّقُوا الله في النساء، فإنَّكمْ أخذتُمُوهُنَّ بأمانة الله، واسْتَحْلَلْتُمْ فُروجهُنَّ بكلمةِ الله، ولكُمْ عَلَيْهن (٥) أن لا يُوطِئْنَ فُرُشَكُمْ أحدًا تَكْرهونَهُ، فإنْ فَعَلْنَ ذلك فاضربوهُنَّ ضَرْبًا غيرَ مُبَرِّحٍ، ولهن عليكُمْ رزقُهُنَّ وكِسْوَتُهُنَّ بالمعروف. وقد تَرَكْتُ فيكُمْ ما لم (٦) تَضلّوا بَعْدَهُ إن اعتَصَمتُمْ (٧) به: كتابَ الله، وأنتم تُسألون عني، فما أنتم قائلون؟ " قالوا: نَشْهَدُ أنَّكَ قد بَلَّغْتَ ونَصَحْتَ وأذَيْتَ. فقا (٨) بأصبعه السّبّابة يرفعُها إلى السماء ويَنْكُتُها (٩) إلى الناس: "اللَّهُمَّ اشْهَدْ، اللَّهُمَّ اشْهَد" ثلاث مرات. ثم أذَن بلال (١٠) ثم أقام فصلَّى الظُّهْر، ثم أقام فصلَّى العصرَ، ولم يصلِّ بينهما شيئًا، ثم ركبَ

(١) ط: (قال [علي] وليست علي في الأصول). (٢) في الأصل: قال: فلا نحل. (٣) القَصْواء: لقب ناقة رسول الله ﷺ (النهاية: قصا). (٤) أ: (أضعه ربا العباس) بإسقاط الجار والمجرور (من ربانا). (٥) ط: (عليهم) خطأ. (٦) في صحيح مسلم: لن. (٧) ط: (اعتصتم) تحريف. (٨) العرب تجعل القول عبارة عن جميع الأفعال، وتطلقه على غير الكلام واللسان، فقال بيده أي أخذ، وقال برجله أي مشى، وقال بعينه أي أومأ. (النهاية: قول) قلت: فالعرب يوجّهون المعنى بحسب العضو القائل، فاليد للأخذ والرجل للمشي والعين للإيماء .. وهكذا، وعلى هذا المقياس قال بالسبابة هزّها (رحمهم الله) . (٩) ينكتها: يضرب بطرفها (النهاية: نكت). (١٠) ليس اللفظ في ط واستدركته عن أ.