Tarikh (al-Tabari) 1635
The Farewell Pilgrimage
قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ، عَنْ أَبِيهِ الْقَاسِمِ بْنِ مُحَمَّدٍ، عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ، قَالَتْ: خَرَجَ رَسُولُ اللَّهِ ﷺ إلَى الْحَجِّ لِخَمْسِ لَيَالٍ بَقِينَ مِنْ ذِي الْقَعَدَةِ قَالَ ابْنُ هِشَامٍ: فَاسْتَعْمَلَ عَلَى الْمَدِينَةِ أَبَا دُجَانَةَ السَّاعِدِيَّ، وَيُقَالُ: سِبَاعَ بْنَ عُرْفُطَةَ الْغِفَارِيَّ. وَصَلَّى رَسُولُ اللَّهِ ﷺ الظُّهْرَ بِالْمَدِينَةِ أَرْبَعًا، وَخَطَبَ النَّاسَ وَعَلَّمَهُمْ مَا أَمَامَهُمْ مِنَ الْمَنَاسِكِ ثُمَّ تَرَجَّلَ وَادَّهَنَ بِزَيْتٍ، قُلْتُ اغْتَسَلَ قَبْلَ ذَلِكَ، وَتَجَرَّدَ فِي ثَوْبَيْنِ صَحَارِيَّيْنِ إِزَارٍ وَرِدَاءٍ كَمَا ذَكَرَهُ ابْنُ سَعْدٍ، زَادَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ: وَأَبْدَلَهُمَا بِالتَّنْعِيمِ بِثَوْبَيْنِ مِنْ جِنْسِهِمَا، وَاللَّهُ تَعَالَى أَعْلَمُ، وَلَبِسَ إِزَارَهُ، وَرِدَاءَهُ، قُلْتُ وَرَكِبَ كَمَا قَالَ أَنَسٌ عَلَى رَحْلٍ وَكَانَتْ زَامِلَتَهُ، وَقَالَ أَيْضًا حَجَّ رَسُولُ اللَّهِ ﷺ عَلَى رَحْلٍ رَثٍّ، وَقَطِيفَةٍ خَلِقَةٍ تَسْتَوِي أَرْبَعَةَ دَرَاهِمَ وَلَا تَسْتَوِي. ثُمَّ قَالَ: «اللَّهُمَّ اجْعَلْهُ حَجًّا مَبْرُورًا، لَا رِيَاءَ فِيهِ، وَلَا سُمْعَةَ» رَوَاهُ الْبُخَارِيُّ تَعْلِيقًا وَابْنُ مَاجَهْ، وَالتِّرْمِذِيُّ، فِي «الشَّمَائِلِ» وَأَبُو يَعْلَى مَوْصُولًا، وَاللَّهُ تَعَالَى أَعْلَمُ. وَخَرَجَ رَسُولُ اللَّهِ ﷺ مِنَ الْمَدِينَةِ نَهَارًا بَعْدَ الظُّهْرِ لِخَمْسٍ بَقِينَ مِنْ ذِي الْقِعْدَةِ وَصَوَّبَا أَنَّ خُرُوجَهُ كَانَ يَوْمَ السَّبْتِ، وَبَسَطَ الْكَلَامَ عَلَى ذَلِكَ الْحَافِظُ الدِّمْيَاطِيِّ، قُلْتُ: وَرَوَاهُ الْحَاكِمُ فِي «الْإِكْلِيلِ» عَنْ جُبَيْرِ بْنِ مُطْعِمٍ، وَبِهِ جَزَمَ ابْنُ سَعْدٍ، وَمُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ، وقَالَ ابْنُ حَزْمٍ: وَكَانَ خُرُوجُهُ يَوْمَ الْخَمِيسِ، قُلْتُ: وَالظَّاهِرُ أَنَّ خُرُوجَهُ كَانَ يَوْمَ السَّبْتِ، وَاحْتَجَّ ابْنُ حَزْمٍ عَلَى قَوْلِهِ بِثَلَاثِ مُقَدِّمَاتٍ، إِحْدَاهَا: أَنَّ خُرُوجَهُ كَانَ لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ. وَالثَّانِيَةُ: أَنَّ اسْتِهْلَالَ ذِي الْحِجَّةِ كَانَ يَوْمَ الْخَمِيسِ. وَالثَّالِثَةُ: أَنَّ يَوْمَ عَرَفَةَ كَانَ يَوْمَ الْجُمُعَةِ وَاحْتَجَّ عَلَى أَنَّ خُرُوجَهُ كَانَ لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ، بِمَا رَوَى الْبُخَارِيُّ مِنْ حَدِيثِ ابْنِ عَبَّاسٍ، انْطَلَقَ النَّبِيُّ ﷺ مِنَ الْمَدِينَةِ بَعْدَمَا تَرَجَّلَ وَادَّهَنَ... فَذَكَرَ الْحَدِيثَ. وَقَالَ: وَذَلِكَ لِخَمْسٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ. قَالَ ابْنُ حَزْمٍ: وَقَدْ نَصَّ ابْنُ عُمَرَ عَلَى أَنَّ يَوْمَ عَرَفَةَ، كَانَ يَوْمَ الْجُمُعَةِ، وَهُوَ التَّاسِعُ، وَاسْتِهْلَالَ ذِي الْحِجَّةِ بِلَا شَكٍّ لَيْلَةَ الْخَمِيسِ، فَآخِرُ ذِي الْقَعْدَةِ يَوْمُ الْأَرْبِعَاءِ، فَإِذَا كَانَ خُرُوجُهُ لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ، كَانَ يَوْمَ الْخَمِيسِ، إِذِ الْبَاقِي بَعْدَهُ سِتُّ لَيَالٍ سِوَاهُ. وَوَجْهُ مَا اخْتَرْنَاهُ أَنَّ الْحَدِيثَ صَرِيحٌ فِي أَنَّهُ خَرَجَ لِخَمْسٍ بَقِينَ وَهِيَ يَوْمُ السَّبْتِ، وَالْأَحَدِ، وَالِاثْنَيْنِ، وَالثُّلَاثَاءِ، وَالْأَرْبِعَاءِ، فَهَذِهِ خَمْسٌ، وَعَلَى قَوْلِهِ يَكُونُ خُرُوجُهُ لِسَبْعٍ بَقِينَ. فَإِنْ لَمْ يُعَدَّ يَوْمُ الْخُرُوجِ كَانَ لِسِتٍّ وَأَيُّهُمَا كَانَ فَهُوَ خِلَافُ الْحَدِيثِ. وَإِنِ اعْتَبَرَ اللَّيَالِيَ، كَانَ خُرُوجُهُ لِسِتٍّ لَيَالٍ بَقِينَ لَا لِخَمْسٍ فَلَا يَصِحُّ الْجَمْعُ بَيْنَ خُرُوجِهِ يَوْمَ الْخَمِيسِ وَبَيْنَ بَقَاءِ خَمْسٍ مِنَ الشَّهْرِ الْبَتَّةَ بِخِلَافِ مَا إِذَا كَانَ الْخُرُوجُ يَوْمَ السَّبْتِ، فَإِنَّ الْبَاقِيَ بِيَوْمِ الْخُرُوجِ خَمْسٌ بِلَا شَكٍّ، وَيَدُلُّ عَلَيْهِ أَنَّ النَّبِيَّ ﷺ ذَكَرَ لَهُمْ فِي خُطْبَتِهِ عَلَى مِنْبَرِهِ شَأْنَ الْإِحْرَامِ، وَمَا يَلْبَسُ الْمُحْرِمُ بِالْمَدِينَةِ، وَالظَّاهِرُ أَنَّ هَذَا كَانَ يَوْمَ الْجُمُعَةِ لِأَنَّهُ لَمْ يُنْقَلْ أَنَّهُ جَمَعَهُمْ وَنَادَى فِيهِمْ لِحُضُورِ الْخُطْبَةِ، وَقَدْ شَهِدَ ابْنُ عُمَرَ ؓ هَذِهِ الْخُطْبَةَ بِالْمَدِينَةِ عَلَى مِنْبَرِهِ. وَكَانَ مِنْ عَادَتِهِ ﷺ أَنْ يُعَلِّمَهُمْ فِي كُلِّ وَقْتٍ مَا يَحْتَاجُونَ إِلَيْهِ إِذَا حَضَرَ فِعْلُهُ، فَأَوْلَى الْأَوْقَاتِ بِهِ الْجُمُعَةُ الَّتِي يَلِيهَا خُرُوجُهُ، وَالظَّاهِرُ أَنَّهُ لَمْ يَكُنْ لِيَدَعَ الْجُمُعَةَ وَبَيْنَهُ وَبَيْنَهَا بَعْضُ يَوْمٍ مِنْ غَيْرِ ضَرُورَةٍ، وَقَدِ اجْتَمَعَ إِلَيْهِ الْخَلْقُ وَهُوَ أَحْرَصُ النَّاسِ عَلَى تَعْلِيمِهِمُ الدِّينَ، وَقَدْ حَضَرَ ذَلِكَ الْجَمْعُ الْعَظِيمُ، وَالْجَمْعُ بَيْنَهُ وَبَيْنَ الْحَجِّ مُمْكِنٌ بِلَا تَفْوِيتٍ. وَاللَّهُ أَعْلَمُ. وَلَمَّا عَلِمَ أبو محمد ابن حزم، أَنَّ قَوْلَ ابْنِ عَبَّاسٍ ؓ وعائشة ؓ: خَرَجَ لِخَمْسٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ، لَا يَلْتَئِمُ مَعَ قَوْلِهِ أَوَّلَهُ: بِأَنْ قَالَ: مَعْنَاهُ أَنَّ انْدِفَاعَهُ مِنْ ذِي الْحُلَيْفَةِ كَانَ لِخَمْسٍ، قَالَ: وَلَيْسَ بَيْنَ ذِي الْحُلَيْفَةِ وَبَيْنَ الْمَدِينَةِ إِلَّا أَرْبَعَةُ أَمْيَالٍ فَقَطْ، فَلَمْ تُعَدَّ هَذِهِ الْمَرْحَلَةُ الْقَرِيبَةُ لِقِلَّتِهَا، وَبِهَذَا تَأْتَلِفُ جَمِيعُ الْأَحَادِيثِ. قَالَ: وَلَوْ كَانَ خُرُوجُهُ مِنَ الْمَدِينَةِ لِخَمْسٍ بَقِينَ لِذِي الْقَعْدَةِ، لَكَانَ خُرُوجُهُ بِلَا شَكٍّ يَوْمَ الْجُمُعَةِ، وَهَذَا خَطَأٌ؛ لِأَنَّ الْجُمُعَةَ لَا تُصَلَّى أَرْبَعًا، وَقَدْ ذَكَرَ أنس، أَنَّهُمْ ( صَلَّوُا الظُّهْرَ مَعَهُ بِالْمَدِينَةِ أَرْبَعًا ) قَالَ: وَيَزِيدُهُ وُضُوحًا، ثُمَّ سَاقَ مِنْ طَرِيقِ الْبُخَارِيِّ، حَدِيثَ كَعْبِ بْنِ مَالِكٍ: ( قَلَّمَا كَانَ رَسُولُ اللَّهِ ﷺ يَخْرُجُ فِي سَفَرٍ إِذَا خَرَجَ إِلَّا يَوْمَ الْخَمِيسِ )، وَفِي لَفْظٍ آخَرَ: أَنَّ رَسُولَ اللَّهِ ﷺ ( كَانَ يُحِبُّ أَنْ يَخْرُجَ يَوْمَ الْخَمِيسِ )، فَبَطَلَ خُرُوجُهُ يَوْمَ الْجُمُعَةِ لِمَا ذَكَرْنَا عَنْ أنس، وَبَطَلَ خُرُوجُهُ يَوْمَ السَّبْتِ؛ لِأَنَّهُ حِينَئِذٍ يَكُونُ خَارِجًا مِنَ الْمَدِينَةِ لِأَرْبَعٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ، وَهَذَا مَا لَمْ يَقُلْهُ أَحَدٌ. قَالَ: وَأَيْضًا قَدْ صَحَّ مَبِيتُهُ بِذِي الْحُلَيْفَةِ اللَّيْلَةَ الْمُسْتَقْبَلَةَ مِنْ يَوْمِ خُرُوجِهِ مِنَ الْمَدِينَةِ، فَكَانَ يَكُونُ انْدِفَاعُهُ مِنْ ذِي الْحُلَيْفَةِ يَوْمَ الْأَحَدِ، يَعْنِي: لَوْ كَانَ خُرُوجُهُ يَوْمَ السَّبْتِ، وَصَحَّ مَبِيتُهُ بِذِي طُوَى لَيْلَةَ دُخُولِهِ مَكَّةَ، وَصَحَّ عَنْهُ أَنَّهُ دَخَلَهَا صُبْحَ رَابِعَةٍ مِنْ ذِي الْحِجَّةِ، فَعَلَى هَذَا تَكُونُ مُدَّةُ سَفَرِهِ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ سَبْعَةَ أَيَّامٍ؛ لِأَنَّهُ كَانَ يَكُونُ خَارِجًا مِنَ الْمَدِينَةِ لَوْ كَانَ ذَلِكَ لِأَرْبَعٍ بَقِينَ لِذِي الْقَعْدَةِ، وَاسْتَوَى عَلَى مَكَّةَ لِثَلَاثٍ خَلَوْنَ مِنْ ذِي الْحِجَّةِ، وَفِي اسْتِقْبَالِ اللَّيْلَةِ الرَّابِعَةِ، فَتِلْكَ سَبْعُ لَيَالٍ لَا مَزِيدَ وَهَذَا خَطَأٌ بِإِجْمَاعٍ وَأَمْرٌ لَمْ يَقُلْهُ أَحَدٌ، فَصَحَّ أَنَّ خُرُوجَهُ كَانَ لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ وَائْتَلَفَتِ الرِّوَايَاتُ كُلُّهَا، وَانْتَفَى التَّعَارُضُ عَنْهَا بِحَمْدِ اللَّهِ انْتَهَى. قُلْتُ: هِيَ مُتَآلِفَةٌ مُتَوَافِقَةٌ، وَالتَّعَارُضُ مُنْتَفٍ عَنْهَا مَعَ خُرُوجِهِ يَوْمَ السَّبْتِ، وَيَزُولُ عَنْهَا الِاسْتِكْرَاهُ الَّذِي أَوَّلَهَا عَلَيْهِ كَمَا ذَكَرْنَاهُ. وَأَمَّا قَوْلُ أبي محمد ابن حزم: لَوْ كَانَ خُرُوجُهُ مِنَ الْمَدِينَةِ لِخَمْسٍ بَقِينَ مِنْ ذِي الْقَعْدَةِ لَكَانَ خُرُوجُهُ يَوْمَ الْجُمُعَةِ إِلَى آخِرِهِ فَغَيْرُ لَازِمٍ، بَلْ يَصِحُّ أَنْ يَخْرُجَ لِخَمْسٍ، وَيَكُونُ خُرُوجُهُ يَوْمَ السَّبْتِ، وَالَّذِي غَرَّ أبا محمد أَنَّهُ رَأَى الرَّاوِيَ قَدْ حَذَفَ التَّاءَ مِنَ الْعَدَدِ وَهِيَ إِنَّمَا تُحْذَفُ مِنَ الْمُؤَنَّثِ فَفَهِمَ لِخَمْسِ لَيَالٍ بَقِينَ، وَهَذَا إِنَّمَا يَكُونُ إِذَا كَانَ الْخُرُوجُ يَوْمَ الْجُمُعَةِ. فَلَوْ كَانَ يَوْمَ السَّبْتِ لَكَانَ لِأَرْبَعِ لَيَالٍ بَقِينَ، وَهَذَا بِعَيْنِهِ يَنْقَلِبُ عَلَيْهِ، فَإِنَّهُ لَوْ كَانَ خُرُوجُهُ يَوْمَ الْخَمِيسِ لَمْ يَكُنْ لِخَمْسِ لَيَالٍ بَقِينَ، وَإِنَّمَا يَكُونُ لِسِتِّ لَيَالٍ بَقِينَ، وَلِهَذَا اضْطُرَّ إِلَى أَنْ يُؤَوَّلَ الْخُرُوجَ الْمُقَيَّدَ بِالتَّارِيخِ الْمَذْكُورِ بِخَمْسٍ عَلَى الِانْدِفَاعِ مِنْ ذِي الْحُلَيْفَةِ، وَلَا ضَرُورَةَ لَهُ إِلَى ذَلِكَ، إِذْ مِنَ الْمُمْكِنِ أَنْ يَكُونَ شَهْرُ ذِي الْقَعْدَةِ كَانَ نَاقِصًا، فَوَقَعَ الْإِخْبَارُ عَنْ تَارِيخِ الْخُرُوجِ بِخَمْسٍ بَقِينَ مِنْهُ بِنَاءً عَلَى الْمُعْتَادِ مِنَ الشَّهْرِ، وَهَذِهِ عَادَةُ الْعَرَبِ وَالنَّاسِ فِي تَوَارِيخِهِمْ، أَنْ يُؤَرِّخُوا بِمَا بَقِيَ مِنَ الشَّهْرِ بِنَاءً عَلَى كَمَالِهِ، ثُمَّ يَقَعُ الْإِخْبَارُ عَنْهُ بَعْدَ انْقِضَائِهِ وَظُهُورِ نَقْصِهِ كَذَلِكَ لِئَلَّا يَخْتَلِفَ عَلَيْهِمُ التَّارِيخُ فَيَصِحُّ أَنْ يَقُولَ الْقَائِلُ: يَوْمَ الْخَامِسِ وَالْعِشْرِينَ كُتِبَ لِخَمْسٍ بَقِينَ، وَيَكُونُ الشَّهْرُ تِسْعًا وَعِشْرِينَ، وَأَيْضًا فَإِنَّ الْبَاقِيَ كَانَ خَمْسَةَ أَيَّامٍ بِلَا شَكٍّ بِيَوْمِ الْخُرُوجِ، وَالْعَرَبُ إِذَا اجْتَمَعَتِ اللَّيَالِي وَالْأَيَّامُ فِي التَّارِيخِ غَلَّبَتْ لَفْظَ اللَّيَالِي لِأَنَّهَا أَوَّلُ الشَّهْرِ، وَهِيَ أَسْبَقُ مِنَ الْيَوْمِ، فَتَذْكُرُ اللَّيَالِيَ وَمُرَادُهَا الْأَيَّامُ، فَيَصِحُّ أَنْ يُقَالَ: لِخَمْسٍ بَقِينَ بِاعْتِبَارِ الْأَيَّامِ، وَيُذَكَّرُ لَفْظُ الْعَدَدِ بِاعْتِبَارِ اللَّيَالِي، فَصَحَّ حِينَئِذٍ أَنْ يَكُونَ خُرُوجُهُ لِخَمْسٍ بَقِينَ وَلَا يَكُونُ يَوْمَ الْجُمُعَةِ. وَأَمَّا حَدِيثُ كعب فَلَيْسَ فِيهِ أَنَّهُ لَمْ يَكُنْ يَخْرُجُ قَطُّ إِلَّا يَوْمَ الْخَمِيسِ، وَإِنَّمَا فِيهِ أَنَّ ذَلِكَ كَانَ أَكْثَرَ خُرُوجِهِ وَلَا رَيْبَ أَنَّهُ لَمْ يَكُنْ يَتَقَيَّدُ فِي خُرُوجِهِ إِلَى الْغَزَوَاتِ بِيَوْمِ الْخَمِيسِ. وَأَمَّا قَوْلُهُ لَوْ خَرَجَ يَوْمَ السَّبْتِ، لَكَانَ خَارِجًا لِأَرْبَعٍ، فَقَدْ تَبَيَّنَ أَنَّهُ لَا يَلْزَمُ لَا بِاعْتِبَارِ اللَّيَالِي، وَلَا بِاعْتِبَارِ الْأَيَّامِ. وَأَمَّا قَوْلُهُ: إِنَّهُ بَاتَ بِذِي الْحُلَيْفَةِ اللَّيْلَةَ الْمُسْتَقْبَلَةَ مِنْ يَوْمِ خُرُوجِهِ مِنَ الْمَدِينَةِ إِلَى آخِرِهِ فَإِنَّهُ يَلْزَمُ مِنْ خُرُوجِهِ يَوْمَ السَّبْتِ أَنْ تَكُونَ مُدَّةُ سَفَرِهِ سَبْعَةَ أَيَّامٍ، فَهَذَا عَجِيبٌ مِنْهُ، فَإِنَّهُ إِذَا خَرَجَ يَوْمَ السَّبْتِ وَقَدْ بَقِيَ مِنَ الشَّهْرِ خَمْسَةُ أَيَّامٍ وَدَخَلَ مَكَّةَ لِأَرْبَعٍ مَضَيْنَ مِنْ ذِي الْحِجَّةِ فَبَيْنَ خُرُوجِهِ مِنَ الْمَدِينَةِ وَدُخُولِهِ مَكَّةَ تِسْعَةُ أَيَّامٍ، وَهَذَا غَيْرُ مُشْكِلٍ بِوَجْهٍ مِنَ الْوُجُوهِ، فَإِنَّ الطَّرِيقَ الَّتِي سَلَكَهَا إِلَى مَكَّةَ بَيْنَ الْمَدِينَةِ وَبَيْنَهَا هَذَا الْمِقْدَارُ، وَسَيْرُ الْعَرَبِ أَسْرَعُ مِنْ سَيْرِ الْحَضَرِ بِكَثِيرٍ، وَلَا سِيَّمَا مَعَ عَدَمِ الْمَحَامِلِ وَالْكَجَّاوَاتِ وَالزَّوَامِلِ الثِّقَالِ. وَاللَّهُ أَعْلَمُ. وخرج رسول الله ﷺ على طريق الشجرة قَالَ الْبُخَارِيُّ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ، ثَنَا أَنَسُ بْنُ عِيَاضٍ عَنْ عُبَيْدِ اللَّهِ - هُوَ ابْنُ عُمَرَ - عَنْ نَافِعٍ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَخْرُجُ مِنْ طَرِيقِ الشَّجَرَةِ، وَيَدْخُلُ مِنْ طَرِيقِ الْمُعَرَّسِ، وَأَنَّ رَسُولَ اللَّهِ ﷺ كَانَ إِذَا خَرَجَ إِلَى مَكَّةَ يُصَلِّي فِي مَسْجِدِ الشَّجَرَةِ، وَإِذَا رَجَعَ صَلَّى بِذِي الْحُلَيْفَةِ بِبَطْنِ الْوَادِي، وَبَاتَ حَتَّى يُصْبِحَ.
Translation
✧ Ibn Isḥāq said: ʿAbd al-Raḥmān b. al-Qāsim related to me, from his father al-Qāsim b. Muḥammad, from ʿĀʾishah, the wife of the Prophet ﷺ, who said: The Messenger of God ﷺ set out for the Pilgrimage when five nights remained of Dhū al-Qaʿdah. Ibn Hishām said: He appointed Abū Dujānah al-Sāʿidī over Madinah, and it is also said: Sibāʿ b. ʿUrfuṭah al-Ghifārī. The Messenger of God ﷺ prayed the noon prayer in Madinah as four rakʿahs, addressed the people, and taught them the rites that lay ahead of them. Then he combed his hair and anointed himself with oil. I say: He had performed the major ablution before that, and he put on two Ṣaḥārī garments, a lower garment and an upper garment, as Ibn Saʿd mentioned it. Muḥammad b. ʿUmar al-Aslamī added: He exchanged them at al-Tanʿīm for two garments of the same kind—and God Most High knows best—and he wore his lower garment and his upper garment. I say: And he mounted, as Anas said, upon a saddle, and it was his riding camel's pack saddle. He also said: The Messenger of God ﷺ performed the Pilgrimage upon a worn-out saddle and a threadbare velvet cloth worth four dirhams or less. Then he said: "O God, make it an accepted pilgrimage, with no ostentation in it and no seeking of reputation." Al-Bukhārī related it as a suspended report, and Ibn Mājah, al-Tirmidhī in the Shamāʾil, and Abū Yaʿlā related it as a connected report—and God Most High knows best. The Messenger of God ﷺ departed from Madinah in the daytime after the noon prayer, when five nights remained of Dhū al-Qaʿdah, and the two of them deemed correct that his departure was on a Saturday. Al-Ḥāfiẓ al-Dimyāṭī discussed this at length. I say: Al-Ḥākim related it in al-Iklīl from Jubayr b. Muṭʿim, and Ibn Saʿd and Muḥammad b. ʿUmar al-Aslamī affirmed it. Ibn Ḥazm said: His departure was on a Thursday. I say: The apparent view is that his departure was on a Saturday. Ibn Ḥazm argued for his position with three premises. One of them: that his departure was when six nights remained of Dhū al-Qaʿdah. The second: that the new moon of Dhū al-Ḥijjah appeared on a Thursday. The third: that the Day of ʿArafah was a Friday. He argued that his departure was when six nights remained of Dhū al-Qaʿdah, based on what al-Bukhārī related in the ḥadīth of Ibn ʿAbbās: The Prophet ﷺ set out from Madinah after he had combed his hair and anointed himself... and he mentioned the ḥadīth. And he said: That was when five nights remained of Dhū al-Qaʿdah. Ibn Ḥazm said: Ibn ʿUmar explicitly stated that the Day of ʿArafah was a Friday, that is, the ninth, and the new moon of Dhū al-Ḥijjah was without doubt on Thursday night, so the last day of Dhū al-Qaʿdah was Wednesday. Thus if his departure was when six nights remained of Dhū al-Qaʿdah, it was on Thursday, since what remained after it was six nights besides it. The basis for what we have chosen is that the ḥadīth is explicit that he departed when five nights remained, and these are Saturday, Sunday, Monday, Tuesday, and Wednesday. These are five. According to his statement, his departure would be when seven nights remained. If the day of departure is not counted, it would be six. Whichever it is, it contradicts the ḥadīth. If one considers the nights, his departure would be when six nights remained, not five, so it is absolutely impossible to combine his departure on Thursday with five remaining days of the month. In contrast, if the departure was on Saturday, then the remaining days including the day of departure are unquestionably five. This is also indicated by the fact that the Prophet ﷺ mentioned to them in his sermon from his pulpit the matter of iḥrām and what the pilgrim in iḥrām wears in Madinah. The apparent view is that this was on Friday, because it is not transmitted that he gathered them and called out among them to attend the sermon. Ibn ʿUmar ؓ witnessed this sermon in Madinah from his pulpit. It was his ﷺ custom to teach them at every time what they needed when the occasion for it arose. The most fitting time for that is the Friday immediately preceding his departure. The apparent view is that he would not neglect the Friday prayer when only part of a day remained between him and it without necessity. The people had gathered to him, and he was the most eager of people to teach them the religion, and that great assembly had attended. Combining that with the Pilgrimage was possible without missing anything. And God knows best. When Abū Muḥammad Ibn Ḥazm realized that the statement of Ibn ʿAbbās ؓ and ʿĀʾishah ؓ—"he departed when five remained of Dhū al-Qaʿdah"—does not cohere with his own initial statement, he said: Its meaning is that his setting forth from Dhū al-Ḥulayfah was when five remained. He said: Between Dhū al-Ḥulayfah and Madinah there are only four miles, so this short stage was not counted because of its brevity. In this way all the ḥadīths come into agreement. He said: If his departure from Madinah had been when five remained of Dhū al-Qaʿdah, his departure would without doubt have been on Friday. This is an error, because the Friday prayer is not prayed as four rakʿahs, and Anas mentioned that they prayed the noon prayer with him in Madinah as four. He said: And this makes it even clearer. Then he cited through the route of al-Bukhārī the ḥadīth of Kaʿb b. Mālik: "Rarely did the Messenger of God ﷺ set out on a journey, when he did set out, except on Thursday." In another wording: The Messenger of God ﷺ "used to like to set out on Thursday." Thus his departure on Friday is invalidated because of what we mentioned from Anas, and his departure on Saturday is invalidated because in that case he would be departing from Madinah when four nights remained of Dhū al-Qaʿdah, and no one has said that. He said: Moreover, it is established that he spent the night at Dhū al-Ḥulayfah on the night following the day of his departure from Madinah. So his setting forth from Dhū al-Ḥulayfah would be on Sunday—meaning, if his departure had been on Saturday—and it is established that he spent the night at Dhū Ṭuwā on the night of his entry into Makkah, and it is established from him that he entered it on the morning of the fourth of Dhū al-Ḥijjah. On this basis, the length of his journey from Madinah to Makkah would be seven days, because he would have departed from Madinah—if that were so—when four nights remained of Dhū al-Qaʿdah, and he arrived at Makkah when three nights had passed of Dhū al-Ḥijjah, at the approach of the fourth night, so that is seven nights, no more. This is an error by consensus, and something no one has said. Thus it is established that his departure was when six nights remained of Dhū al-Qaʿdah, and all the reports come into agreement, and the apparent contradiction among them is removed, praise be to God. End quote. I say: They are in agreement and concordance, and the contradiction among them is removed alongside his departure on Saturday, and the awkwardness that led him to interpret them as he did is eliminated, as we have mentioned. As for Abū Muḥammad Ibn Ḥazm's statement: If his departure from Madinah had been when five remained of Dhū al-Qaʿdah, his departure would have been on Friday, and so on—this does not necessarily follow. Rather, it is valid that he departed when five remained, and that his departure was on Saturday. What misled Abū Muḥammad is that he saw the transmitter had dropped the tāʾ from the number, and it is only dropped from the feminine, so he understood "five nights remaining." This would only be the case if the departure was on Friday. For if it had been on Saturday, it would be "four nights remaining." But this very point turns against him, for if his departure had been on Thursday, it would not be "five nights remaining"; rather, it would be "six nights remaining." That is why he was compelled to interpret the departure specified by the mentioned date as "five" as referring to the setting forth from Dhū al-Ḥulayfah. But he had no need to do that, since it is possible that the month of Dhū al-Qaʿdah was short, and the report about the date of departure as "five remaining" was based on the usual full month. This is the custom of the Arabs and people in their dating: they date by what remains of the month on the assumption that it is complete, and then the report about it after it has ended and its shortness has become apparent remains the same, so that the date does not vary for them. Thus it is valid for someone to say: On the twenty-fifth, it was recorded as "five remaining," while the month was twenty-nine days. Moreover, the remaining days were unquestionably five including the day of departure. When nights and days are combined in dating, the Arabs give predominance to the word "nights" because they are the beginning of the month and precede the day. They mention the nights but mean the days. Thus it is valid to say "five remaining" with reference to the days, and the number is made masculine with reference to the nights. So it is established that his departure could be when five remained without being on Friday. As for the ḥadīth of Kaʿb, it does not state that he never set out except on Thursday. It only states that this was the majority of his departures. There is no doubt that he was not restricted to Thursday in his departures for military expeditions. As for his statement: If he departed on Saturday, he would be departing when four remained—it has become clear that this does not follow, whether by consideration of the nights or of the days. As for his statement: He spent the night at Dhū al-Ḥulayfah on the night following the day of his departure from Madinah, and so on—this would entail, if he departed on Saturday, that the length of his journey was seven days. This is strange of him, for if he departed on Saturday when five days remained of the month, and he entered Makkah when four days had passed of Dhū al-Ḥijjah, then between his departure from Madinah and his entry into Makkah there are nine days. This is not problematic in any way, for the road he took to Makkah between the two cities is of this extent, and the travel of the Arabs is much faster than the travel of settled people, especially without heavy litters, palanquins, and laden beasts. And God knows best. And the Messenger of God ﷺ departed by the road of al-Shajarah. Al-Bukhārī said: Ibrāhīm b. al-Mundhir related to us: Anas b. ʿIyāḍ related to us, from ʿUbayd Allāh—who is Ibn ʿUmar—from Nāfiʿ, from ʿAbd Allāh b. ʿUmar, that the Messenger of God ﷺ used to depart by the road of al-Shajarah and enter by the road of al-Muʿarras, and that the Messenger of God ﷺ, when he set out to Makkah, would pray in the mosque of al-Shajarah, and when he returned he would pray at Dhū al-Ḥulayfah in the belly of the valley, and spend the night until morning.
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