Tarikh (al-Tabari) 1643
The Farewell Pilgrimage
ذِكْرُ مُرُورِهِ ﷺ بِالْأَبْوَاءِ: وَإِهْدَاءُ الصَّعْبِ بْنِ جَثَّامَةَ لَهُ- ثُمَّ مَضَى رَسُولُ اللَّهِ حَتَّى إِذَا كَانَ بِالْأَبْوَاءِ أَهْدَى لَهُ الصَّعْبُ بْنُ جَثَّامَةَ حِمَارَ وَحْشٍ، وَفِي رِوَايَةٍ «عَجُزَ حِمَارِ وَحْشٍ» وَفِي رِوَايَةٍ «لَحْمَ حِمَارِ وَحْشٍ، يَقْطُرُ دَمًا»، وَفِي رِوَايَةٍ «شِقَّ حِمَارٍ وَحْشِيٍّ»، وَفِي رِوَايَةٍ «رِجْلَ حِمَارِ وَحْشٍ فَرَدَّهُ» وَقَالَ: «إِنَّا لَمْ نَرُدَّهُ عَلَيْكَ إِلَّا أَنَّا حُرُمٌ». رَوَى يَحْيَى بْنُ سَعِيدٍ، عَنْ جعفر، عَنْ عَمْرِو بْنِ أُمَيَّةَ الضَّمْرِيِّ، عَنْ أَبِيهِ، عَنِ الصعب ( أَهْدَى لِلنَّبِيِّ ﷺ عَجُزَ حِمَارِ وَحْشٍ وَهُوَ بِالْجُحْفَةِ، فَأَكَلَ مِنْهُ وَأَكَلَ الْقَوْمُ ). قَالَ البيهقي: وَهَذَا إِسْنَادٌ صَحِيحٌ. فَإِنْ كَانَ مَحْفُوظًا، فَكَأَنَّهُ رَدَّ الْحَيَّ وَقَبِلَ اللَّحْمَ. وَقَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: فَإِنْ كَانَ الصعب بن جثامة أَهْدَى لِلنَّبِيِّ ﷺ الْحِمَارَ حَيًّا، فَلَيْسَ لِلْمُحْرِمِ ذَبْحُ حِمَارِ وَحْشٍ ، وَإِنْ كَانَ أَهْدَى لَهُ لَحْمَ الْحِمَارِ، فَقَدْ يَحْتَمِلُ أَنْ يَكُونَ عَلِمَ أَنَّهُ صِيدَ لَهُ، فَرَدَّهُ عَلَيْهِ، وَإِيضَاحُهُ فِي حَدِيثِ جابر. قَالَ: وَحَدِيثُ مالك أَنَّهُ أَهْدَى لَهُ حِمَارًا أَثْبَتُ مِنْ حَدِيثِ مَنْ حَدَّثَ لَهُ مِنْ لَحْمِ حِمَارٍ. قُلْتُ: أَمَّا حَدِيثُ يَحْيَى بْنِ سَعِيدٍ، عَنْ جعفر، فَغَلَطٌ بِلَا شَكٍّ، فَإِنَّ الْوَاقِعَةَ وَاحِدَةٌ، وَقَدِ اتَّفَقَ الرُّوَاةُ أَنَّهُ لَمْ يَأْكُلْ مِنْهُ، إِلَّا هَذِهِ الرِّوَايَةَ الشَّاذَّةَ الْمُنْكَرَةَ. وَأَمَّا الِاخْتِلَافُ فِي كَوْنِ الَّذِي أَهْدَاهُ حَيًّا، أَوْ لَحْمًا، فَرِوَايَةُ مَنْ رَوَى لَحْمًا أَوْلَى لِثَلَاثَةِ أَوْجُهٍ. أَحَدُهَا: أَنَّ رَاوِيَهَا قَدْ حَفِظَهَا، وَضَبَطَ الْوَاقِعَةَ حَتَّى ضَبَطَهَا: أَنَّهُ يَقْطُرُ دَمًا، وَهَذَا يَدُلُّ عَلَى حِفْظِهِ لِلْقِصَّةِ حَتَّى لِهَذَا الْأَمْرِ لَا يُؤْبَهُ لَهُ. الثَّانِي: أَنَّ هَذَا صَرِيحٌ فِي كَوْنِهِ بَعْضَ الْحِمَارِ، وَأَنَّهُ لَحْمٌ مِنْهُ، فَلَا يُنَاقِضُ قَوْلَهُ: أَهْدَى لَهُ حِمَارًا، بَلْ يُمْكِنُ حَمْلُهُ عَلَى رِوَايَةِ مَنْ رَوَى لَحْمًا، تَسْمِيَةً لِلَّحْمِ بِاسْمِ الْحَيَوَانِ، وَهَذَا مِمَّا لَا تَأْبَاهُ اللُّغَةُ. الثَّالِثُ: أَنَّ سَائِرَ الرِّوَايَاتِ مُتَّفِقَةٌ عَلَى أَنَّهُ بَعْضٌ مِنْ أَبْعَاضِهِ، وَإِنَّمَا اخْتَلَفُوا فِي ذَلِكَ الْبَعْضِ، هَلْ هُوَ عَجُزُهُ، أَوْ شِقُّهُ، أَوْ رِجْلُهُ، أَوْ لَحْمٌ مِنْهُ ؟ وَلَا تَنَاقُضَ بَيْنَ هَذِهِ الرِّوَايَاتِ، إِذْ يُمْكِنُ أَنْ يَكُونَ الشِّقُّ هُوَ الَّذِي فِيهِ الْعَجُزُ، وَفِيهِ الرِّجْلُ، فَصَحَّ التَّعْبِيرُ عَنْهُ بِهَذَا وَهَذَا، وَقَدْ رَجَعَ ابْنُ عُيَيْنَةَ عَنْ قَوْلِهِ: " حِمَارًا "، وَثَبَتَ عَلَى قَوْلِهِ: " لَحْمَ حِمَارٍ " حَتَّى مَاتَ. وَهَذَا يَدُلُّ عَلَى أَنَّهُ تَبَيَّنَ لَهُ أَنَّهُ إِنَّمَا أَهْدَى لَهُ لَحْمًا لَا حَيَوَانًا، وَلَا تَعَارُضَ بَيْنَ هَذَا وَبَيْنَ أَكْلِهِ لَمَّا صَادَهُ أَبُو قَتَادَةَ، فَإِنَّ قِصَّةَ أبي قتادة كَانَتْ عَامَ الْحُدَيْبِيَةِ سَنَةَ سِتٍّ، وَقِصَّةُ الصعب قَدْ ذَكَرَ غَيْرُ وَاحِدٍ أَنَّهَا كَانَتْ فِي حَجَّةِ الْوَدَاعِ، مِنْهُمُ: المحب الطبري فِي كِتَابِ " حَجَّةِ الْوَدَاعِ " لَهُ. أَوْ فِي بَعْضِ عُمْرِهِ وَهَذَا مِمَّا يُنْظَرُ فِيهِ. وَفِي قِصَّةِ الظَّبْيِ وَحِمَارٍ يزيد بن كعب السلمي البهزي، هَلْ كَانَتْ فِي حَجَّةِ الْوَدَاعِ، أَوْ فِي بَعْضِ عُمْرِهِ وَاللَّهُ أَعْلَمُ ؟ فَإِنَّ حَمْلَ حَدِيثِ أبي قتادة عَلَى أَنَّهُ لَمْ يَصِدْهُ لِأَجْلِهِ، وَحَدِيثِ الصعب عَلَى أَنَّهُ صِيدَ لِأَجْلِهِ، زَالَ الْإِشْكَالُ، وَشَهِدَ لِذَلِكَ حَدِيثُ جابر الْمَرْفُوعُ: " صَيْدُ الْبَرِّ لَكُمْ حَلَالٌ مَا لَمْ تَصِيدُوهُ أَوْ يُصَادُ لَكُمْ " وَإِنْ كَانَ الْحَدِيثُ قَدْ أُعِلَّ بِأَنَّ الْمُطَّلِبَ بْنَ حَنْطَبٍ رَاوِيهِ عَنْ جابر لَا يُعْرَفُ لَهُ سَمَاعٌ مِنْهُ قَالَهُ النَّسَائِيُّ. قَالَ الطَّبَرِيُّ فِي حَجَّةِ الْوَدَاعِ لَهُ: فَلَمَّا كَانَ فِي بَعْضِ الطَّرِيقِ اصْطَادَ أَبُو قَتَادَةَ حِمَارًا وَحْشِيًّا، وَلَمْ يَكُنْ مُحْرِمًا، فَأَحَلَّهُ النَّبِيُّ ﷺ لِأَصْحَابِهِ بَعْدَ أَنْ سَأَلَهُمْ: هَلْ أَمَرَهُ أَحَدٌ مِنْكُمْ بِشَيْءٍ أَوْ أَشَارَ إِلَيْهِ ؟ وَهَذَا وَهْمٌ مِنْهُ رَحِمَهُ اللَّهُ، فَإِنَّ قِصَّةَ أبي قتادة إِنَّمَا كَانَتْ عَامَ الْحُدَيْبِيَةِ، هَكَذَا رُوِيَ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ عبد الله ابْنِهِ عَنْهُ قَالَ: ( انْطَلَقْنَا مَعَ النَّبِيِّ ﷺ عَامَ الْحُدَيْبِيَةِ، فَأَحْرَمَ أَصْحَابُهُ وَلَمْ أُحْرِمْ )، فَذَكَرَ قِصَّةَ الْحِمَارِ الْوَحْشِيِّ.
Translation
✧ Mention of his ﷺ passing by al-Abwāʾ: And al-Ṣaʿb b. Jaththāmah's gift to him—Then the Messenger of Allah went on until, when he was at al-Abwāʾ, al-Ṣaʿb b. Jaththāmah gifted him a wild donkey, and in one narration "the hindquarter of a wild donkey," and in one narration "the meat of a wild donkey, dripping blood," and in one narration "half of a wild donkey," and in one narration "a leg of a wild donkey, but he returned it" and said: "We have only returned it to you because we are in a state of iḥrām." Yaḥyā b. Saʿīd narrated, from Jaʿfar, from ʿAmr b. Umayyah al-Ḍamrī, from his father, from al-Ṣaʿb: (He gifted the Prophet ﷺ a hindquarter of a wild donkey while he was at al-Juḥfah, and he ate from it and the people ate). Al-Bayhaqī said: This is a sound chain. If it is preserved, then it is as if he returned the live one and accepted the meat. Al-Shāfiʿī, may Allah have mercy on him, said: If al-Ṣaʿb b. Jaththāmah gifted the Prophet ﷺ the donkey alive, then it is not for the muḥrim to slaughter a wild donkey, and if he gifted him the meat of the donkey, it may be that he knew that it was hunted for him, so he returned it to him, and its clarification is in the ḥadīth of Jābir. He said: And Mālik's ḥadīth that he gifted him a donkey is more established than the ḥadīth of the one who reported from him meat of a donkey. I say: As for the ḥadīth of Yaḥyā b. Saʿīd, from Jaʿfar, it is an error without doubt, for the incident is one, and the narrators have agreed that he did not eat from it, except this anomalous, rejected narration. As for the disagreement concerning whether what he gifted was alive or meat, the narration of the one who reported meat is preferable for three reasons. One of them: that its narrator preserved it and precisely recorded the incident, so precisely that he recorded that it was dripping blood, and this indicates his preservation of the story, even of this matter that is not given attention. The second: that this is explicit in its being part of the donkey and that it is meat from it, so it does not contradict his saying: he gifted him a donkey; rather, it can be interpreted according to the narration of the one who reported meat, naming the meat by the name of the animal, and this is something the language does not reject. The third: that the rest of the narrations agree that it was some part of its parts, and they only differed about that part—was it its hindquarter, its half, its leg, or meat from it? There is no contradiction among these narrations, since it is possible that the half is the one containing the hindquarter and the leg, so the expression by this and that is correct. Ibn ʿUyaynah retracted his saying "a donkey" and remained firm on his saying "meat of a donkey" until he died. This indicates that it became clear to him that he only gifted him meat, not an animal. There is no conflict between this and his eating when Abū Qatādah hunted it, for the story of Abū Qatādah was in the year of al-Ḥudaybiyyah, in the year six, and the story of al-Ṣaʿb—more than one has mentioned that it was in the Farewell Pilgrimage, among them al-Muḥibb al-Ṭabarī in his book "The Farewell Pilgrimage." Or in one of his ʿUmrahs, and this is something to be examined. And in the story of the gazelle and the donkey of Yazīd b. Kaʿb al-Sulamī al-Bahzī, was it in the Farewell Pilgrimage or in one of his ʿUmrahs, and Allah knows best? For if the ḥadīth of Abū Qatādah is interpreted that he did not hunt it for his sake, and the ḥadīth of al-Ṣaʿb that it was hunted for his sake, the difficulty is removed, and the marfūʿ ḥadīth of Jābir testifies to that: "The game of the land is lawful for you as long as you do not hunt it or it is hunted for you," even though the ḥadīth has been deemed defective because al-Muṭṭalib b. Ḥanṭab, its narrator from Jābir, is not known to have heard from him; al-Nasāʾī said that. Al-Ṭabarī said in his book on the Farewell Pilgrimage: When he was on some part of the road, Abū Qatādah hunted a wild donkey, and he was not in iḥrām, and the Prophet ﷺ made it lawful for his companions after asking them: Did any of you command him to do anything or point to it? This is a mistake on his part, may Allah have mercy on him, for the story of Abū Qatādah was only in the year of al-Ḥudaybiyyah; thus it is narrated in the two Ṣaḥīḥs from the ḥadīth of ʿAbd Allah, his son, from him, who said: (We set out with the Prophet ﷺ in the year of al-Ḥudaybiyyah, and his companions entered iḥrām, but I did not enter iḥrām), then he mentioned the story of the wild donkey.
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