Tarikh (al-Tabari) 1641
The Farewell Pilgrimage
ذِكْرُ مَسِيرِهِ ﷺ: مَنْ قَالَ إِهْلَالُهُ وَمُرُورُهُ بِالرَّوْحَاءِ، ثُمَّ الْأُثَايَةِ قُلْتُ: قَالَ ابْنُ سَعْدٍ: وَمَضَى ﷺ يَسِيرُ الْمَنَازِلَ وَيَؤُمُّ أَصْحَابَهُ فِي الصَّلَوَاتِ فِي مَسَاجِدَ لَهُ، قَدْ بَنَاهَا النَّاسُ وَعَرَفُوا مَوَاضِعَهَا. وَاللَّهُ تَعَالَى أَعْلَمُ. ثُمَّ سَارَ رَسُولُ اللَّهِ ﷺ. وَهُوَ يُلَبِّي تَلْبِيَتَهُ الْمَذْكُورَةَ، فَلَمَّا كَانَ بِالرَّوْحَاءِ رَأَى حِمَارًا وَحْشِيًّا عَقِيرًا، قَالَ: «دَعُوهُ يُوشِكُ أَنْ يَأْتِيَ صَاحِبَهُ»، فَجَاءَ صَاحِبَهُ إِلَى رَسُولِ اللَّهِ ﷺ قُلْتُ: هُوَ رَجُلٌ مِنْ بَهْزٍ، وَاسْمُهُ. اللَّهُ تَعَالَى أَعْلَمُ، فَقَالَ رَسُولُ اللَّهِ ﷺ «شَأْنَكُمْ بِهَذَا الْحِمَارِ»، فَأَمَرَ رَسُولُ اللَّهِ ﷺ أَبَا بَكْرٍ فَقَسَّمَهُ بَيْنَ الرِّفَاقِ، وَفِي هَذَا دَلِيلٌ عَلَى جَوَازِ أَكْلِ الْمُحْرِمِ مِنْ صَيْدِ الْحَلَالِ إِذَا لَمْ يَصِدْهُ لِأَجْلِهِ ، وَأَمَّا كَوْنُ صَاحِبِهِ لَمْ يُحْرِمْ، فَلَعَلَّهُ لَمْ يَمُرَّ بِذِي الْحُلَيْفَةِ، فَهُوَ كأبي قتادة فِي قِصَّتِهِ. وَتَدُلُّ هَذِهِ الْقِصَّةُ عَلَى أَنَّ الْهِبَةَ لَا تَفْتَقِرُ إِلَى لَفْظِ: وَهَبْتُ لَكَ ، بَلْ تَصِحُّ بِمَا يَدُلُّ عَلَيْهَا، وَتَدُلُّ عَلَى قِسْمَتِهِ اللَّحْمَ مَعَ عِظَامِهِ بِالتَّحَرِّي، وَتَدُلُّ عَلَى أَنَّ الصَّيْدَ يُمْلَكُ بِالْإِثْبَاتِ، وَإِزَالَةِ امْتِنَاعِهِ ، وَأَنَّهُ لِمَنْ أَثْبَتَهُ لَا لِمَنْ أَخَذَهُ، وَعَلَى حِلِّ أَكْلِ لَحْمِ الْحِمَارِ الْوَحْشِيِّ ، وَعَلَى التَّوْكِيلِ فِي الْقِسْمَةِ ، وَعَلَى كَوْنِ الْقَاسِمِ وَاحِدًا. ثُمَّ مَضَى حَتَّى إِذَا كَانَ بِالْأُثَايَةِ بَيْنَ الرُّوَيْثَةِ وَالْعَرْجِ، إِذَا ظَبْيٌ حَاقِفٌ فِي ظِلٍّ فِيهِ سَهْمٌ، فَأَمَرَ رَجُلًا أَنْ يَقِفَ عِنْدَهُ لَا يَرِيبُهُ أَحَدٌ مِنَ النَّاسِ، حَتَّى يُجَاوِزُوا. وَالْفَرْقُ بَيْنَ قِصَّةِ الظَّبْيِ وَقِصَّةِ الْحِمَارِ أَنَّ الَّذِي صَادَ الْحِمَارَ كَانَ حَلَالًا، فَلَمْ يَمْنَعْ مِنْ أَكْلِهِ، وَهَذَا لَمْ يَعْلَمْ أَنَّهُ حَلَالٌ وَهُمْ مُحْرِمُونَ، فَلَمْ يَأْذَنْ لَهُمْ فِي أَكْلِهِ، وَوَكَّلَ مَنْ يَقِفُ عِنْدَهُ، لِئَلَّا يَأْخُذَهُ أَحَدٌ حَتَّى يُجَاوِزُوهُ. وَفِيهِ دَلِيلٌ عَلَى أَنَّ قَتْلَ الْمُحْرِمِ لِلصَّيْدِ يَجْعَلُهُ بِمَنْزِلَةِ الْمَيْتَةِ فِي عَدَمِ الْحِلِّ، إِذْ لَوْ كَانَ حَلَالًا لَمْ تَضِعْ مَالِيَّتُهُ.
Translation
✧ Mention of the Prophet’s ﷺ journey: Those who said: his assuming ihrām and passing through al-Rawḥāʾ, then al-Uthāyah. I say: Ibn Saʿd said: The Prophet ﷺ proceeded traveling the stages and leading his companions in prayers in mosques of his, which the people built and whose locations they knew. And God Almighty knows best. Then the Messenger of God ﷺ traveled, and he was reciting his aforementioned talbiyah. When he was at al-Rawḥāʾ, he saw a wounded wild donkey. He said: “Leave it; perhaps its owner will come.” Then its owner came to the Messenger of God ﷺ. I say: he was a man from Bahz, and his name — God Almighty knows best. The Messenger of God ﷺ said: “Take care of this donkey.” So the Messenger of God ﷺ ordered Abū Bakr, and he divided it among the traveling parties. In this is evidence for the permissibility of a muḥrim eating from the game of a non-muḥrim if the latter did not hunt it for his sake. As for its owner not being in ihrām, perhaps he did not pass through Dhū al-Ḥulayfah, so he was like Abū Qatādah in his story. This story indicates that a gift does not require the wording “I give you,” but is valid by what indicates it. It also indicates the division of the meat with its bones by estimation, and that game becomes owned by incapacitating it and removing its ability to escape, and that it belongs to the one who incapacitated it, not to the one who took it; and on the lawfulness of eating the meat of wild donkey; and on delegating division; and on the divider being a single person. Then he proceeded until when he was at al-Uthāyah between al-Ruwaythah and al-ʿArj, there was a gazelle resting in shade with an arrow in it. He ordered a man to stand by it so that no one among the people would disturb it, until they passed by. The difference between the story of the gazelle and the story of the donkey is that the one who hunted the donkey was not in ihrām, so he did not forbid eating it; but this one, it was not known that he was not in ihrām while they were muḥrims, so he did not permit them to eat it, and he appointed someone to stand by it, lest anyone take it until they passed by. In this is evidence that a muḥrim’s killing of game renders it like carrion in terms of unlawfulness, for if it were lawful, its value would not be lost.
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