Tarikh (al-Tabari) 1637
The Farewell Pilgrimage
إِحْرَامِهِ ﷺ: «فَلَمَّا صَلَّى رَسُولُ اللَّهِ ﷺ الصُّبْحَ أَخَذَ فِي الْإِحْرَامِ، فَاغْتَسَلَ غُسْلًا ثَانِيًا، غَيْرَ الْغُسْلِ الْأَوَّلِ، وَغَسَلَ رَأْسَهُ بِخَطْمِي وَأُشْنَانٍ، قُلْتُ: وَدَهَنَ رَأْسَهُ بِشَيْءٍ مِنْ زَيْتٍ غَيْرِ كَثِيرٍ»، رَوَاهُ الْإِمَامُ أَحْمَدُ، وَالْبَزَّارُ، وَالطَّبَرَانِيُّ، وَالدَّارَقُطْنِيُّ عَنْ عَائِشَةَ. وَلَمْ يَذْكُرِ ابْنُ حَزْمٍ أَنَّهُ اغْتَسَلَ غَيْرَ الْغُسْلِ الْأَوَّلِ لِلْجَنَابَةِ، وَقَدْ تَرَكَ بَعْضُ النَّاسِ ذِكْرَهُ، فَإِمَّا أَنْ يَكُونَ تَرَكَهُ عَمْدًا؛ لِأَنَّهُ لَمْ يَثْبُتْ عِنْدَهُ، وَإِمَّا أَنْ يَكُونَ تَرَكَهُ سَهْوًا مِنْهُ، وَقَدْ قَالَ زَيْدُ بْنُ ثَابِتٍ: إِنَّهُ رَأَى ( النَّبِيَّ ﷺ تَجَرَّدَ لِإِهْلَالِهِ وَاغْتَسَلَ )، قَالَ الترمذي: حَدِيثٌ حَسَنٌ غَرِيبٌ. وَعَنِ ابْنِ عُمَرَ ؓ قَالَ: «كَانَ رَسُولُ اللَّهِ ﷺ يَدَّهِنُ بِالزَّيْتِ- وَهُوَ مُحْرِمٌ- غَيْرَ الْمُقَتَّتِ»، رَوَاهُ التِّرْمِذِيُّ، وَابْنُ مَاجَهْ. فِي حَدِيثِ أَبِي أَيُّوبَ عِنْدَ الشَّيْخَيْنِ: أَنَّهُ ﷺ فِي غَسْلِهِ حَزَكَ رَأْسَهُ بِيَدَيْهِ جَمِيعًا فَأَقْبَلَ بِهِمَا وَأَدْبَرَ، وَاللَّهُ تَعَالَى أَعْلَمُ، وَطَيَّبْتُهُ بِذَرِيرَةٍ وَطِيبٍ فِيهِ مِسْكٌ، قُلْتُ: وَبِالْغَالِيَةِ الْجَيِّدَةِ كَمَا رَوَاهُ الدَّارَقُطْنِيُّ وَالْبَيْهَقِيُّ وَاللَّهُ أَعْلَمُ فِي بَدَنِهِ وَرَأْسِهِ حَتَّى كَانَ وَبِيصُ الْمِسْكِ يُرَى مِنْ مَفَارِقِهِ، وَلِحْيَتِهِ الشَّرِيفَةِ ﷺ ثُمَّ اسْتَدَامَهُ، وَلَمْ يَغْسِلْهُ، قُلْتُ: وَرَوَى الْإِمَامُ أَحْمَدُ، عَنْ عَائِشَةَ ؓ قَالَتْ: كَأَنِّي أَنْظُرُ إِلَى وَبِيصِ الطِّيبِ فِي مَفْرِقِ رَسُولِ اللَّهِ ﷺ بَعْدَ أَيَّامٍ وَهُوَ مُحْرِمٌ، وَرَوَاهُ الْحُمَيْدِيُّ فِي مُسْنَدِهِ بِلَفْظِ: بَعْدَ ثَالِثَةٍ، وَهُوَ مُحْرِمٌ وَاللَّهُ تَعَالَى أَعْلَمُ. فَهَذِهِ الْأَحَادِيثُ دَالَّةٌ عَلَى أَنَّهُ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، تَطَيَّبَ بَعْدَ الْغُسْلِ، إِذْ لَوْ كَانَ الطِّيبُ قَبْلَ الْغُسْلِ لَذَهَبَ بِهِ الْغُسْلُ، وَلَمَا بَقِيَ لَهُ أَثَرٌ، وَلَا سِيَّمَا بَعْدَ ثَلَاثَةِ أَيَّامٍ مِنْ يَوْمِ الْإِحْرَامِ، وَقَدْ ذَهَبَ طَائِفَةٌ مِنَ السَّلَفِ، مِنْهُمُ ابْنُ عُمَرَ إِلَى كَرَاهَةِ التَّطَيُّبِ عِنْدَ الْإِحْرَامِ . ثُمَّ لَبِسَ إِزَارَهُ وَرِدَاءَهُ، قُلْتُ: «وَلَمْ يَنْهَ عَنْ شَيْءٍ مِنَ الْأَرْدِيَةِ إِلَّا الْمُزَعْفَرَةَ، الَّتِي تَرْدَعُ عَلَى الْجِلْدِ» رَوَاهُ الْبُخَارِيُّ، وَأَبُو يَعْلَى، عَنِ ابْنِ عَبَّاسٍ وَاللَّهُ تَعَالَى أَعْلَمُ. وَسَأَلَهُ ﷺ رَجُلٌ: «مَا يَلْبَسُ الْمُحْرِمُ مِنَ الثِّيَابِ ؟ » فَقَالَ ﷺ: «لَا تَلْبَسُوا الْقَمِيصَ، وَلَا الْعَمَائِمَ، وَلَا السَّرَاوِيلَاتِ، وَلَا الْبَرَانِسَ، وَلَا الْخِفَافَ، إِلَّا أَنْ تَكُونَ نِعَالًا، فَإِنْ لَمْ تَكُنْ نِعَالًا فَخُفَّيْنِ دُونَ الْكَعْبَيْنِ»، وَفِي رِوَايَةٍ: «فَلْيُحْرِمْ أَحَدُكُمْ فِي إِزَارٍ، وَنَعْلَيْنِ». فَإِنْ لَمْ يَجِدْ نَعْلَيْنِ فَلْيَلْبَسْ خُفَّيْنِ وَلْيَجْعَلْهُمَا أَسْفَلَ الْكَعْبَيْنِ، وَلَا تَلْبَسُوا مِنَ الثِّيَابِ شَيْئًا مَسَّهُ الزَّعْفَرَانُ، وَلَا الْوَرْسُ، إِلَّا أَنْ يَكُونَ غَسِيلًا، وَلَا تَنْتَقِبُ الْمُحْرِمَةُ، وَلَا تَلْبَسُ الْقُفَّازَيْنِ»، رَوَاهُ الْإِمَامُ أَحْمَدُ، وَالشَّيْخَانِ، عَنِ ابْنِ عُمَرَ، وَاللَّهُ تَعَالَى أَعْلَمُ. وَوَلَدَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ- زَوْجَةَ أَبِي بَكْرٍ- بِذِي الْحُلَيْفَةِ مُحَمَّدَ بْنَ أَبِي بَكْرٍ. فَأَرْسَلَتْ أَبَا بَكْرٍ إِلَى رَسُولِ اللَّهِ ﷺ تَقُولُ: كَيْفَ أَصْنَعُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ «اغْتَسِلِي وَاسْتَثْفِرِي بِثَوْبٍ، وَأَهِلِّي»، وَفِي رِوَايَةٍ: «وَأَحْرِمِي»، رَوَاهُ مُسْلِمٌ فِي حَدِيثِ جَابِرٍ الطَّوِيلِ. وَزَادَ النَّسَائِيُّ، وَابْنُ مَاجَهْ، عَنْ أَبِي بَكْرٍ: وَتَصْنَعُ مَا يَصْنَعُ النَّاسُ إِلَّا أَنَّهَا لَا تَطُوفُ بِالْبَيْتِ. كَانَ فِي قِصَّتِهَا ثَلَاثُ سُنَنٍ، إِحْدَاهَا: غُسْلُ الْمُحْرِمِ ، وَالثَّانِيَةُ: أَنَّ الْحَائِضَ تَغْتَسِلُ لِإِحْرَامِهَا ، وَالثَّالِثَةُ: أَنَّ الْإِحْرَامَ يَصِحُّ مِنَ الْحَائِضِ . ثُمَّ إِنَّهُ ﷺ صَلَّى رَكْعَتَيْنِ، قَالَ فِي الِاطِّلَاعِ: صَلَّى رَكْعَتَيِ الْإِحْرَامِ، وَهُمَا الرَّكْعَتَانِ اللَّتَانِ كَانَ يُوَدِّعُ بِهِمَا الْمَنْزِلَ. قَالَ ابْنُ الْقَيِّمِ: «وَلَمْ يُنْقَلْ عَنْهُ أَنَّهُ ﷺ صَلَّى لِلْإِحْرَامِ رَكْعَتَيْنِ» قُلْتُ: رَوَى الشَّيْخَانِ، عَنِ ابْنِ عُمَرَ ؓ قَالَ: «كَانَ رَسُولُ اللَّهِ ﷺ يَرْكَعُ بِذِي الْحُلَيْفَةِ رَكْعَتَيْنِ، ثُمَّ إِذَا اسْتَوَتْ بِهِ النَّاقَةُ قَائِمَةً عِنْدَ مَسْجِدِ ذِي الْحُلَيْفَةِ أَهَّلَ». قَالَ النَّوَوِيُّ فِي «شَرْحِ مُسْلِمٍ» فِيهِ اسْتِحْبَابُ صَلَاةِ رَكْعَتَيْنِ عِنْدَ إِرَادَةِ الْإِحْرَامِ، وَيُصَلِّيهِمَا قَبْلَ الْإِحْرَامِ إِلَى آخِرِهِ. وَاللَّهُ تَعَالَى أَعْلَمُ. ثُمَّ رَكِبَ رَاحِلَتَهُ الْقَصْوَاءَ، قُلْتُ: «وَاسْتَقْبَلَ الْقِبْلَةَ قَائِمًا، ثُمَّ لَبَّى» رَوَاهُ الْبُخَارِيُّ، عَنِ ابْنِ عُمَرَ وَاللَّهُ تَعَالَى أَعْلَمُ.
Translation
✧ His ﷺ entering into iḥrām: “When the Messenger of Allah ﷺ had prayed the morning prayer, he began the iḥrām. He performed a second ghusl, other than the first ghusl, and washed his head with khaṭmī and ushnān.” I say: And he anointed his head with a little oil, not much. Related by Imām Aḥmad, al-Bazzār, al-Ṭabarānī, and al-Dāraquṭnī from ʿĀʾishah. Ibn Ḥazm did not mention that he performed a ghusl other than the first ghusl for janābah. Some people have omitted its mention, either deliberately because it was not established in their view, or inadvertently. Zayd b. Thābit said that he saw the Prophet ﷺ strip for his ihlāl and perform ghusl. Al-Tirmidhī said: a ḥasan gharīb ḥadīth. And from Ibn ʿUmar ؓ who said: “The Messenger of Allah ﷺ used to anoint with oil—while in iḥrām—other than muqattat oil.” Related by al-Tirmidhī and Ibn Mājah. In the ḥadīth of Abū Ayyūb in the two Ṣaḥīḥs: that during his ghusl he rubbed his head with both hands, passing them forward and back, and Allah—exalted is He—knows best. And I perfumed him with dharīrah and perfume containing musk. I say: and with fine ghāliyah, as related by al-Dāraquṭnī and al-Bayhaqī, and Allah knows best, on his body and head, until the glistening of musk could be seen in the parting of his hair and his noble beard ﷺ. Then it remained, and he did not wash it off. I say: Imām Aḥmad related from ʿĀʾishah ؓ who said: It is as if I were looking at the glistening of perfume in the parting of the Messenger of Allah ﷺ after some days while he was in iḥrām. Al-Ḥumaydī related it in his Musnad with the wording: after three days, while he was in iḥrām. And Allah—exalted is He—knows best. These ḥadīths indicate that he, upon him be prayer and peace, applied perfume after the ghusl, since if the perfume had been before the ghusl, the ghusl would have removed it and no trace would remain, especially three days after the day of iḥrām. A group of the salaf, among them Ibn ʿUmar, held the dislike of applying perfume at the time of iḥrām. Then he donned his izār and ridāʾ. I say: “And he did not prohibit any of the cloaks except those dyed with saffron that leave marks on the skin.” Related by al-Bukhārī and Abū Yaʿlā from Ibn ʿAbbās, and Allah—exalted is He—knows best. A man asked him ﷺ: “What clothing does the muḥrim wear?” He ﷺ said: “Do not wear shirts, turbans, trousers, hooded cloaks, or khuffs, unless one cannot find sandals; if one cannot find sandals, then khuffs cut below the ankles.” In another narration: “Let one of you enter iḥrām in an izār and sandals.” If he cannot find sandals, let him wear khuffs and cut them below the ankles. Do not wear any clothing touched by saffron or wars, unless it is washed. The muḥrimah woman should not wear a niqāb, nor gloves.” Related by Imām Aḥmad and the two Ṣaḥīḥs from Ibn ʿUmar, and Allah—exalted is He—knows best. Asmāʾ bt. ʿUmays, wife of Abū Bakr, gave birth at Dhū al-Ḥulayfah to Muḥammad b. Abī Bakr. She sent Abū Bakr to the Messenger of Allah ﷺ saying: What should I do? The Messenger of Allah ﷺ said: “Perform ghusl, bind a cloth, and enter ihlāl.” In another narration: “and enter iḥrām.” Related by Muslim in the long ḥadīth of Jābir. Al-Nasāʾī and Ibn Mājah added from Abū Bakr: And she should do what the people do, except that she should not circumambulate the House. In her story were three sunnahs: first, the ghusl of the muḥrim; second, that the menstruating woman performs ghusl for her iḥrām; third, that iḥrām is valid from a menstruating woman. Then he ﷺ prayed two rakʿahs. He said in al-Iṭṭilāʿ: He prayed the two rakʿahs of iḥrām, which are the two rakʿahs with which he used to bid farewell to a stopping place. Ibn al-Qayyim said: “It is not transmitted from him that he ﷺ prayed two rakʿahs specifically for iḥrām.” I say: The two Ṣaḥīḥs related from Ibn ʿUmar ؓ who said: “The Messenger of Allah ﷺ used to pray two rakʿahs at Dhū al-Ḥulayfah, then when his she-camel stood upright with him at the mosque of Dhū al-Ḥulayfah, he entered ihlāl.” Al-Nawawī said in Sharḥ Muslim: In it is the recommendation of praying two rakʿahs when intending iḥrām, and one prays them before iḥrām, and so on. And Allah—exalted is He—knows best. Then he mounted his riding camel al-Qaṣwāʾ. I say: “And he faced the qiblah while standing, then recited the talbiyah.” Related by al-Bukhārī from Ibn ʿUmar, and Allah—exalted is He—knows best.
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