Tarikh (al-Tabari) 1638
The Farewell Pilgrimage
بَيَانِ الْمَوْضِعِ الَّذِي أَهَلَّ مِنْهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ ، وَاخْتِلَافِ النَّاقِلِينَ لِذَلِكَ، وَتَرْجِيحِ الْحَقِّ فِي ذَلِكَ اخْتُلِفَ فِي الْمَوْضِعِ الَّذِي أَهَلَّ فِيهِ ﷺ. فَقِيلَ: أَهَلَّ مِنَ الْمَسْجِدِ الَّذِي بِذِي الْحُلَيْفَةِ، فَرَوَى الْخَمْسَةَ عَنْ سَالِمٍ، عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ ؓ أَنَّهُ ﷺ أَهَلَّ مِنْ عِنْدِ الْمَسْجِدِ، يَعْنِي: مَسْجِدُ ذِي الْحُلَيْفَةِ، وَفِي رِوَايَةِ الشَّيْخَيْنِ، عَنِ ابْنِ عُمَرَ قَالَ: بَيْدَاؤُكُمْ هَذِهِ الَّتِي تَكْذِبُونَ فِيهَا عَلَى رَسُولِ اللَّهِ ﷺ إِنَّمَا أَهَلَّ مِنَ الْمَسْجِدِ. رَوَى الطَّبَرَانِيُّ، عَنْ أَبِي دَاوُدَ الْمَازِنِيِّ، وَكَانَ مِنْ أَهْلِ بَدْرٍ، قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ فَدَخَلَ مَسْجِدَ ذِي الْحُلَيْفَةِ، فَصَلَّى فِيهِ أَرْبَعَ رَكَعَاتٍ، ثُمَّ أَهَلَّ فِي الْمَسْجِدِ فَسَمِعَهُ الَّذِينَ كَانُوا فِي الْمَسْجِدِ فَقَالُوا أَهَلَّ مِنَ الْمَسْجِدِ، وَأَهَلَّ حِينَ رَكِبَ رَاحِلَتَهُ، فَقَالَ الَّذِينَ عِنْدَ الْمَسْجِدِ أَهَلَّ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ، ثُمَّ لَمَّا اسْتَوَى عَلَى الْبَيْدَاءِ أَهَلَّ فَسَمِعَهُ الَّذِينَ عَلَى الْبَيْدَاءِ فَقَالُوا أَهَلَّ مِنَ الْبَيْدَاءِ وَصَدَقُوا كُلُّهُمْ. وَقِيلَ: أَهَلَّ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ ﷺ. وَرَوَى السِّتَّةُ، عَنْ أَنَسٍ ؓ قَالَ: بَاتَ رَسُولُ اللَّهِ ﷺ بِذِي الْحُلَيْفَةِ حَتَّى أَصْبَحَ، فَلَمَّا زَالَتْ رَاحِلَتُهُ وَاسْتَوَتْ بِهِ أَهَلَّ. وَرَوَى الْبُخَارِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: «فَأَصْبَحَ رَسُولُ اللَّهِ ﷺ بِذِي الْحُلَيْفَةِ، وَرَكِبَ رَاحِلَتَهُ حَتَّى اسْتَوَى عَلَى الْبَيْدَاءِ [أَهَلَّ] هُوَ وَأَصْحَابُهُ» وَرَوَاهُ الْإِمَامُ أَحْمَدُ مِنْ طَرِيقٍ آخَرَ نَحْوَهُ. وَرَوَى مُسْلِمٌ مِنْ طَرِيقِ زَيْنِ الْعَابِدِينَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، وَالْبُخَارِيِّ مِنْ طَرِيقِ عَطَاءٍ، كِلَاهُمَا عَنْ جَابِرٍ ؓ «أَنَّ رَسُولَ اللَّهِ ﷺ أَهَلَّ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ». وَرَوَى الشَّيْخَانِ مِنْ طَرِيقِ عُبَيْدِ بْنِ جُرَيْجٍ، عَنِ ابْنِ عُمَرَ قَالَ: «أَمَّا الْإِهْلَالُ فَإِنِّي لَمْ أَرَ رَسُولَ اللَّهِ ﷺ يُهِلُّ حَتَّى تَنْبَعِثَ بِهِ رَاحِلَتُهُ». وَرَوَى الْإِمَامُ أَحْمَدُ، مِنْ طَرِيقِ أَبِي حَسَّانَ: مُسْلِمِ بْنِ عَبْدِ اللَّهِ الْبَصْرِيِّ الْأَعْرَجِ، وَالْبُخَارِيُّ مِنْ طَرِيقِ كُرَيْبٍ، كِلَاهُمَا عَنِ ابْنِ عَبَّاسٍ قَالَ: «لَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ بِذِي الْحُلَيْفَةِ وَدَعَا بِرَاحِلَتِهِ فَلَمَّا اسْتَوَتْ عَلَى الْبَيْدَاءِ أَهَلَّ بِالْحَجِّ». وَرَوَى الشَّيْخَانِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ «أَنَّ رَسُولَ اللَّهِ ﷺ أَهَلَّ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ». قَالَ ابْنُ كَثِيرٍ: وَهَذِهِ الرِّوَايَةُ الْمُثْبِتَةُ الْمُفَسِّرَةُ أَنَّهُ أَهَلَّ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ عَنِ ابْنِ عُمَرَ مُقَدَّمَةٌ عَلَى الْأُخْرَى لِاحْتِمَالِ أَنَّهُ أَرَادَ أَنَّهُ أَحْرَمَ مِنْ عِنْدِ الْمَسْجِدِ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ، وَتَكُونُ رِوَايَةُ رُكُوبِهِ الرَّاحِلَةَ فِيهَا زِيَادَةُ عِلْمٍ عَلَى الْأُخْرَى، وَرِوَايَةُ أَنَسٍ وَجَابِرٍ وَكَذَا رِوَايَةُ ابْنِ عَبَّاسٍ الَّتِي فِي الصَّحِيحِ سَالِمَاتٍ مِنَ الْمُعَارِضِ، قَالَ: وَهَذِهِ الطُّرُقُ كُلُّهَا دَالَّةٌ عَلَى الْقَطْعِ أَوِ الظَّنِّ الْغَالِبِ أَنَّهُ ﷺ أَحْرَمَ بَعْدَ الصَّلَاةِ وَبَعْدَ مَا رَكِبَ رَاحِلَتَهُ وَابْتَدَأَتْ بِهِ السَّيْرَ، زَادَ ابْنُ عُمَرَ. وَهِيَ مُسْتَقْبِلَةٌ الْقِبْلَةَ. قَالَ: وَمَا فِي الصَّحِيحِ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ ﷺ أَهَلَّ حِينَ اسْتَوَتْ بِهِ رَاحِلَتُهُ أَصَحُّ وَأَثْبَتُ، مِنْ رِوَايَةِ خُصَيْفٍ الْحَرُورِيِّ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ. قُلْتُ: وَجَعَلَ أَبُو جَعْفَرٍ الطَّحَاوِيُّ وَالْحَافِظُ حَدِيثَ ابْنِ عَبَّاسٍ هَذَا جَامِعًا بَيْنَ الْأَقْوَالِ، وَأَوْرَدَهُ ابْنُ الْقَيِّمِ سَاكِتًا عَلَيْهِ. وكَانَ حَجُّهُ ﷺ عَلَى رَحْلٍ، لَا فِي مَحْمِلٍ، وَلَا هَوْدَجٍ وَلَا عَمَّارِيَّةٍ، وَزَامِلَتُهُ تَحْتَهُ. وَقَدِ اخْتُلِفَ فِي جَوَازِ رُكُوبِ الْمُحْرِمِ فِي الْمَحْمِلِ، وَالْهَوْدَجِ وَالْعَمَّارِيَّةِ وَنَحْوِهَا عَلَى قَوْلَيْنِ، هُمَا رِوَايَتَانِ عَنْ أَحْمَدَ، أَحَدُهُمَا: الْجَوَازُ وَهُوَ مَذْهَبُ الشَّافِعِيِّ وأبي حنيفة. وَالثَّانِي: الْمَنْعُ وَهُوَ مَذْهَبُ مالك.
Translation
✧ Clarification of the place from which he ﷺ entered ihrām, the differing narrations concerning that, and the preponderant view on the matter There is disagreement about the place from which the Prophet ﷺ entered ihrām. It was said: He entered ihrām from the mosque at Dhū al-Ḥulayfah. The five narrated from Sālim, from his father, from ʿAbd Allāh b. ʿUmar ؓ that the Prophet ﷺ entered ihrām from near the mosque, meaning the mosque of Dhū al-Ḥulayfah. In the narration of the two Shaykhs, from Ibn ʿUmar, he said: “This baydāʾ of yours, concerning which you tell lies about the Messenger of Allah ﷺ — he only entered ihrām from the mosque.” Al-Ṭabarānī narrated from Abū Dāwūd al-Māzinī, who was among the people of Badr, that he said: We went out with the Messenger of Allah ﷺ and he entered the mosque of Dhū al-Ḥulayfah and prayed four rakʿahs therein, then he entered ihrām in the mosque. Those in the mosque heard him and said, “He entered ihrām from the mosque.” Then he entered ihrām when he mounted his camel, so those near the mosque said, “He entered ihrām when his camel stood upright with him.” Then when he stood upright on al-Baydāʾ he entered ihrām, and those on al-Baydāʾ heard him and said, “He entered ihrām from al-Baydāʾ,” and all of them spoke the truth. It was also said: He entered ihrām when his camel stood upright with him ﷺ. The six narrated from Anas ؓ that he said: The Messenger of Allah ﷺ spent the night at Dhū al-Ḥulayfah until morning. When his camel moved off and stood upright with him, he entered ihrām. Al-Bukhārī narrated from Ibn ʿAbbās ؓ that he said: “The Messenger of Allah ﷺ spent the morning at Dhū al-Ḥulayfah, and rode his camel until he stood upright on al-Baydāʾ; [then] he and his companions entered ihrām.” Imām Aḥmad narrated it through another chain similarly. Muslim narrated through the path of Zayn al-ʿĀbidīn b. ʿAlī b. al-Ḥusayn, and al-Bukhārī through the path of ʿAṭāʾ, both from Jābir ؓ: “The Messenger of Allah ﷺ entered ihrām when his camel stood upright with him.” The two Shaykhs narrated through the path of ʿUbayd b. Jurayj, from Ibn ʿUmar, that he said: “As for ihrām, I did not see the Messenger of Allah ﷺ enter ihrām until his camel set off with him.” Imām Aḥmad narrated through the path of Abū Ḥassān, Muslim b. ʿAbd Allāh al-Baṣrī al-Aʿraj, and al-Bukhārī through the path of Kurayb, both from Ibn ʿAbbās, that he said: “When the Messenger of Allah ﷺ spent the morning at Dhū al-Ḥulayfah and called for his camel, when it stood upright on al-Baydāʾ he entered ihrām for ḥajj.” The two Shaykhs narrated from Jābir b. ʿAbd Allāh: “The Messenger of Allah ﷺ entered ihrām when his camel stood upright with him.” Ibn Kathīr said: This affirming and specifying narration that he entered ihrām when his camel stood upright with him, from Ibn ʿUmar, is given precedence over the other because it is possible that by “from near the mosque” he meant that he entered ihrām from near the mosque when his camel stood upright with him, and the narration of his mounting the camel contains additional knowledge over the other. The narration of Anas and Jābir, as well as the narration of Ibn ʿAbbās in the Ṣaḥīḥ, are free from contradiction. He said: All these paths indicate with certainty or overwhelming probability that the Prophet ﷺ entered ihrām after the prayer and after he mounted his camel and it began to move, with Ibn ʿUmar adding: and it was facing the qiblah. He said: What is in the Ṣaḥīḥ from Ibn ʿAbbās, that the Messenger of Allah ﷺ entered ihrām when his camel stood upright with him, is more sound and more established than the narration of Khuṣayf al-Ḥarūrī from Saʿīd b. Jubayr. I say: Abū Jaʿfar al-Ṭaḥāwī and al-Ḥāfiẓ regarded this ḥadīth of Ibn ʿAbbās as reconciling the various statements, and Ibn al-Qayyim cited it without objection. His ﷺ ḥajj was on a saddle, not in a maḥmil, nor a hawda j, nor an ʿammāriyyah, and his zamīlah was beneath him. There is disagreement about the permissibility of a pilgrim in ihrām riding in a maḥmil, hawda j, ʿammāriyyah, or the like, according to two views, which are two narrations from Aḥmad: one is permissibility, and it is the school of al-Shāfiʿī and Abū Ḥanīfah; the second is prohibition, and it is the school of Mālik.
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