Tarikh (al-Tabari) 1659
The Farewell Pilgrimage
وُقُوفِهِ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، بِالْمَشْعَرِ الْحَرَامِ، وَدَفْعِهِ مِنَ الْمُزْدَلِفَةِ قَبْلَ طُلُوعِ الشَّمْسِ، وَإِيضَاعُهُ فِي وَادِي مُحَسِّرٍ لَمَّا بَرَقَ الْفَجْرُ، صَلَّاهَا فِي أَوَّلِ الْوَقْتِ خِلَافًا لِمَنْ زَعَمَ أَنَّهُ صَلَّاهَا قَبْلَ الْوَقْتِ بِأَذَانٍ وَإِقَامَةٍ، يَوْمَ النَّحْرِ، وَهُوَ يَوْمُ الْعِيدِ، وَهُوَ يَوْمُ الْحَجِّ الْأَكْبَرِ، وَهُوَ يَوْمُ الْأَذَانِ بِبَرَاءَةِ اللَّهِ وَرَسُولِهِ مِنْ كُلِّ مُشْرِكٍ، ثُمَّ رَكِبَ الْقَصْوَاءَ حَتَّى أَتَى مَوْقِفَهُ عِنْدَ الْمَشْعَرِ الْحَرَامِ فَوَقَفَ عَلَى قُزَحٍ وَقَالَ: «كُلُّ الْمُزْدَلِفَةِ مَوْقِفُنَا إِلَّا بَطْنَ مُحَسِّرٍ»، فَاسْتَقْبَلَ الْقِبْلَةَ، وَأَخَذَ فِي الدُّعَاءِ وَالتَّضَرُّعِ وَالتَّهْلِيلِ، وَالتَّكْبِيرِ، وَالذِّكْرِ، فَلَمْ يَزَلْ وَاقِفًا حَتَّى أَسْفَرَ جِدًّا، وَذَلِكَ قَبْلَ طُلُوعِ الشَّمْسِ. قُلْتُ: وَكَانَ أَهْلُ الْجَاهِلِيَّةِ لَا يَدْفَعُونَ حَتَّى تَطْلُعَ الشَّمْسُ عَلَى ثَبِيرٍ، وَيَقُولُونَ: أَشْرِقْ ثَبِيرُ كَيْمَا نُغِيرُ. فَقَالَ رَسُولُ اللَّهِ ﷺ إِنَّ قُرَيْشًا خَالَفَتْ هَدْيَ إِبْرَاهِيمَ، فَدَفَعَ طُلُوعَ الشَّمْسِ. وَهُنَالِكَ سَأَلَهُ عُرْوَةُ بْنُ مُضَرِّسِ بْنِ الطَّائِيِّ، فَقَالَ: يَا رَسُولَ اللَّهِ: إِنِّي جِئْتُ مِنْ جَبَلِ طَيِّئٍ أَكْلَلْتُ رَاحِلَتِي وَأَتْعَبْتُ نَفْسِي، وَاللَّهِ مَا تَرَكْتُ مِنْ جَبَلٍ إِلَّا وَقَفْتُ عَلَيْهِ، فَهَلْ لِي مِنْ حَجٍّ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ «مِنْ شَهِدَ صَلَاتَنَا هَذِهِ، فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذَلِكَ لَيْلًا أَوْ نَهَارًا، فَقَدْ أَتَمَّ حَجَّهُ وَقَضَى تَفَثَهُ». وَبِهَذَا احْتَجَّ مَنْ ذَهَبَ إِلَى أَنَّ الْوُقُوفَ بِمُزْدَلِفَةَ وَالْمَبِيتَ بِهَا ، رُكْنٌ كَعَرَفَةَ، وَهُوَ مَذْهَبُ اثْنَيْنِ مِنَ الصَّحَابَةِ: ابْنِ عَبَّاسٍ، وابن الزبير ؓ، وَإِلَيْهِ ذَهَبَ إِبْرَاهِيمُ النَّخَعِيُّ، وَالشَّعْبِيُّ، وعلقمة، وَالْحَسَنُ الْبَصْرِيُّ، وَهُوَ مَذْهَبُ الْأَوْزَاعِيِّ، وَحَمَّادِ بْنِ أَبِي سُلَيْمَانَ، وَدَاوُدَ الظَّاهِرِيِّ، وَأَبِي عُبَيْدِ الْقَاسِمِ بْنِ سَلَّامٍ، وَاخْتَارَهُ الْمُحَمَّدَانِ: ابْنُ جَرِيرٍ، وَابْنُ خُزَيْمَةَ، وَهُوَ أَحَدُ الْوُجُوهِ لِلشَّافِعِيَّةِ، وَلَهُمْ ثَلَاثُ حُجَجٍ. هَذِهِ إِحْدَاهَا، وَالثَّانِيَةُ: قَوْلُهُ تَعَالَى: ( فَاذْكُرُوا اللَّهَ عِنْدَ الْمَشْعَرِ الْحَرَامِ ) [ الْبَقَرَةُ 198 ]. وَالثَّالِثَةُ: فِعْلُ رَسُولِ اللَّهِ ﷺ الَّذِي خَرَجَ مَخْرَجَ الْبَيَانِ لِهَذَا الذِّكْرِ الْمَأْمُورِ بِهِ. وَاحْتَجَّ مَنْ لَمْ يَرَهُ رُكْنًا، بِأَمْرَيْنِ: أَحَدُهُمَا: أَنَّ النَّبِيَّ ﷺ مَدَّ وَقْتَ الْوُقُوفِ بِعَرَفَةَ إِلَى طُلُوعِ الْفَجْرِ، وَهَذَا يَقْتَضِي أَنَّ مَنْ وَقَفَ بِعَرَفَةَ قَبْلَ طُلُوعِ الْفَجْرِ بِأَيْسَرِ زَمَانٍ ، صَحَّ حَجُّهُ، وَلَوْ كَانَ الْوُقُوفُ بِمُزْدَلِفَةَ رُكْنًا لَمْ يَصِحَّ حَجُّهُ. الثَّانِي: أَنَّهُ لَوْ كَانَ رُكْنًا، لَاشْتَرَكَ فِيهِ الرِّجَالُ وَالنِّسَاءُ، فَلَمَّا قَدَّمَ رَسُولُ اللَّهِ ﷺ النِّسَاءَ بِاللَّيْلِ، عُلِمَ أَنَّهُ لَيْسَ بِرُكْنٍ، وَفِي الدَّلِيلَيْنِ نَظَرٌ، فَإِنَّ النَّبِيَّ ﷺ إِنَّمَا قَدَّمَهُنَّ بَعْدَ الْمَبِيتِ بِمُزْدَلِفَةَ، وَذَكَرَ اللَّهُ تَعَالَى بِهَا لِصَلَاةِ عِشَاءِ الْآخِرَةِ، وَالْوَاجِبُ هُوَ ذَلِكَ. وَأَمَّا تَوْقِيتُ الْوُقُوفِ بِعَرَفَةَ إِلَى الْفَجْرِ، فَلَا يُنَافِي أَنْ يَكُونَ الْمَبِيتُ بِمُزْدَلِفَةَ رُكْنًا، وَتَكُونُ تِلْكَ اللَّيْلَةُ وَقْتًا لَهُمَا كَوَقْتِ الْمَجْمُوعَتَيْنِ مِنَ الصَّلَوَاتِ، وَتَضْيِيقُ الْوَقْتِ لِأَحَدِهِمَا لَا يُخْرِجُهُ عَنْ أَنْ يَكُونَ وَقْتًا لَهُمَا حَالَ الْقُدْرَةِ. ثُمَّ سَارَ بِمُزْدَلِفَةَ مُرْدِفًا لِلْفَضْلِ بْنِ عَبَّاسٍ، وَهُوَ يُلَبِّي فِي مَسِيرِهِ، وَانْطَلَقَ أُسَامَةُ بْنُ زَيْدٍ عَلَى رِجْلَيْهِ فِي سِبَاقِ قُرَيْشٍ، وَفِي طَرِيقِهِ ذَلِكَ، أَمَرَ الْفَضْلَ بْنَ عَبَّاسٍ أَنْ يَلْقُطَ لَهُ حَصَى الْجِمَارِ سَبْعَ حَصَيَاتٍ، وَلَمْ يَكْسِرْهَا مِنَ الْجَبَلِ، تِلْكَ اللَّيْلَةَ كَمَا يَفْعَلُ مَنْ لَا عِلْمَ عِنْدِهِ وَلَا الْتَقَطَهَا بِاللَّيْلِ، فَالْتَقَطَ لَهُ سَبْعَ حَصَيَاتٍ مِنْ حَصَى الْخَذْفِ فَجَعَلَ يَنْفُضْهُنَّ فِي كَفِّهِ وَيَقُولُ: «أَمْثَالَ هَؤُلَاءِ، فَارْمُوا، وَإِيَّاكُمْ وَالْغُلُوَّ فِي الدِّينِ، فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمُ الْغُلُوُّ فِي الدِّينِ»، وَفِي طَرِيقِهِ تِلْكَ عَرَضَتْ لَهُ امْرَأَةٌ مِنْ خَثْعَمٍ جَمِيلَةٌ، فَسَأَلَتْهُ عَنِ الْحَجِّ عَنْ أَبِيهَا- وَكَانَ شَيْخًا كَبِيرًا لَا يَسْتَمْسِكُ عَلَى الرَّاحِلَةِ- فَأَمَرَهَا أَنْ تَحُجَّ عَنْهُ، وَجَعَلَ الْفَضْلُ يَنْظُرُ إِلَيْهَا وَتَنْظُرُ إِلَيْهِ، فَوَضَعَ يَدَهُ عَلَى وَجْهِهِ فَصَرَفَهُ إِلَى الشِّقِّ الْآخَرِ لِئَلَّا تَنْظُرُ إِلَيْهِ وَلَا يَنْظُرُ إِلَيْهَا. قُلْتُ: فِي حَدِيثِ جَابِرٍ وَكَانَ الْفَضْلُ رَجُلًا حَسَنَ الشَّعْرِ أَبْيَضَ وَسِيمًا، وَاللَّهُ تَعَالَى أَعْلَمُ. فَقَالَ الْعَبَّاسُ لَوَيْتُ عُنُقَ ابْنَ عَمِّكَ، فَقَالَ: «رَأَيْتُ شَابًّا وَشَابَّةً، فَلَمْ آمَنِ الشَّيْطَانَ عَلَيْهِمَا». وَسَأَلَهُ آخَرُ هُنَاكَ عَنْ أُمِّهِ، وَقَالَ: «إِنَّهَا عَجُوزٌ كَبِيرَةٌ، وَإِنْ حَمَلْتُهَا لَمْ تَسْتَمْسِكْ وَإِنْ رَبَطْتُهَا خَشِيتُ أَنْ أَقْتُلَهَا»، قَالَ: «أَرَأَيْتَ إِنْ كَانَ عَلَى أُمِّكَ دَيْنٌ أَكَنْتَ قَاضِيهِ ؟ » قَالَ: نَعَمْ. قَالَ «فَحُجَّ عَنْ أُمِّكَ» فَلَمَّا أَتَى بَطْنَ مُحَسِّرٍ حَرَكَ نَاقَتَهُ وَأَسْرَعَ السَّيْرَ، وَهَذِهِ كَانَتْ عَادَتَهُ ﷺ فِي الْمَوَاضِعِ الَّتِي نَزَلَ فِيهَا بَأْسُ اللَّهِ بِأَعْدَائِهِ، فَإِنَّ هُنَالِكَ أَصَابَ الْفِيلَ مَا قَصَّ اللَّهُ عَلَيْنَا. وَلِذَلِكَ سُمِّيَ الْوَادِي وَادِي مُحَسِّرٍ، لِأَنَّ الْفِيلَ حُسِرَ فِيهِ أَيْ أَعْيَا وَانْقَطَعَ عَنِ الذَّهَابِ. وَمُحَسِّرٌ بَرْزَخٌ بَيْنَ مِنًى وَمُزْدَلِفَةَ لَا مِنْ هَذِهِ وَلَا مِنْ هَذِهِ، وَعُرَنَةُ بَرْزَخٌ بَيْنَ عَرَفَةَ وَالْمَشْعَرِ الْحَرَامِ، فَبَيْنَ كُلِّ مُشْعَرَيْنِ بَرْزَخٌ لَيْسَ مِنْهَا، فَمِنًى مِنَ الْحَرَمِ، وَهِيَ مَشْعَرٌ، وَمُحَسِّرٌ مِنَ الْحَرَمِ وَلَيْسَ بِمَشْعَرٍ، وَمُزْدَلِفَةُ حَرَمٌ وَمَشْعَرٌ، وُعُرَنَةُ لَيْسَتْ بِمَشْعَرٍ، وَهِيَ مِنَ الْحِلِّ وَعَرَفَةُ حِلٌّ وَمَشْعَرٌ. قُلْتُ: كَذَا فِي أَكْثَرِ الرِّوَايَاتِ. وَفِي حَدِيثٍ أُمَّ جُنْدَبٍ، عِنْدَ أَبِي دَاوُدَ وَغَيْرِهِ، أَنَّهُ كَانَ رَاكِبًا يُظِلُّهُ الْفَضْلُ بْنُ الْعَبَّاسِ وَهُوَ غَرِيبٌ مُخَالِفٌ لِلرِّوَايَاتِ الصَّحِيحَةِ. وَسَلَكَ الطَّرِيقَ الْوُسْطَى بَيْنَ الطَّرِيقَيْنِ، وَهِيَ الَّتِي تَخْرُجُ عَلَى الْجَمْرَةِ الْكُبْرَى، حَتَّى أَتَى مِنًى. قُلْتُ: قَالَ ابْنُ سَعْدٍ: وَلَمْ يَزَلْ يُلَبِّي حَتَّى رَمَى جَمْرَةَ الْعَقَبَةِ.
Translation
✧ His standing, peace and blessings be upon him, at al-Mashʿar al-Ḥarām, and his departure from Muzdalifah before sunrise, and his hastening in the valley of Muḥassir When dawn broke, he prayed it at the beginning of its time, contrary to those who claimed that he prayed it before its time with an adhān and iqāmah, on the Day of Sacrifice, which is the day of the festival, and it is the day of the Greater Pilgrimage, and it is the day of the proclamation of the disavowal of Allah and His Messenger from every polytheist. Then he mounted al-Qaṣwāʾ until he came to his standing place at al-Mashʿar al-Ḥarām, and he stood at Quzaḥ and said: “All of Muzdalifah is our standing place except the hollow of Muḥassir.” He faced the qiblah and began supplication, humility, tahlīl, takbīr, and remembrance, and he remained standing until it had grown very bright, and that was before sunrise. I say: The people of the Jāhiliyyah would not depart until the sun rose upon Thabīr, and they would say: “Shine, Thabīr, so that we may hasten.” The Messenger of Allah ﷺ said: Quraysh have contradicted the guidance of Ibrāhīm, so he departed before sunrise. Thereupon ʿUrwah b. Muḍarris b. al-Ṭāʾī asked him: O Messenger of Allah, I came from the mountain of Ṭayyiʾ, having exhausted my mount and wearied myself. By Allah, I did not leave any mountain but I stood upon it. Is there any ḥajj for me? The Messenger of Allah ﷺ said: “Whoever attended this prayer of ours and stood with us until we depart, and had stood at ʿArafah before that, by night or by day, has completed his ḥajj and fulfilled his obligations.” By this, those who held that the standing at Muzdalifah and spending the night there is a pillar like ʿArafah argued, and this is the school of two of the Companions: Ibn ʿAbbās and Ibn al-Zubayr ؓ, and to it went Ibrāhīm al-Nakhaʿī, al-Shaʿbī, ʿAlqamah, al-Ḥasan al-Baṣrī, and it is the school of al-Awzāʿī, Ḥammād b. Abī Sulaymān, Dāwūd al-Ẓāhirī, Abū ʿUbayd al-Qāsim b. Sallām, and the two Muḥammads chose it: Ibn Jarīr and Ibn Khuzaymah, and it is one of the views of the Shāfiʿīs. They have three proofs. This is one of them. The second: the saying of the Most High: “So remember Allah at al-Mashʿar al-Ḥarām” [al-Baqarah: 198]. The third: the action of the Messenger of Allah ﷺ, which came forth as an explanation of this commanded remembrance. Those who did not consider it a pillar argued with two points: One of them: that the Prophet ﷺ extended the time of standing at ʿArafah until dawn, and this entails that whoever stood at ʿArafah before dawn by the slightest amount of time, his ḥajj is valid, even if standing at Muzdalifah were a pillar, his ḥajj would not be valid. The second: that if it were a pillar, men and women would share in it. When the Messenger of Allah ﷺ sent the women ahead during the night, it was known that it is not a pillar. But there is room for examination in both proofs, for the Prophet ﷺ sent them ahead only after spending the night at Muzdalifah and remembering Allah there at the late evening prayer, and the obligation is that. As for setting the time of standing at ʿArafah until dawn, it does not negate that spending the night at Muzdalifah is a pillar, and that night is a time for both of them, like the time for combined prayers, and the narrowing of the time for one of them does not remove it from being a time for both when capable. Then he traveled from Muzdalifah with al-Faḍl b. ʿAbbās riding behind him, and he was reciting the talbiyah during his journey, and Usāmah b. Zayd went on foot among the Quraysh riders. On that path, he commanded al-Faḍl b. ʿAbbās to pick up for him seven pebbles for the jamrah, and he did not break them from the mountain that night as do those with no knowledge, nor did he pick them up at night, so he picked up for him seven pebbles of the size of khudhf, and he began shaking them in his palm and saying: “Throw pebbles like these, and beware of extremism in religion, for those before you were destroyed only by extremism in religion.” On that path, a beautiful woman from Khathʿam appeared to him and asked him about performing ḥajj on behalf of her father—who was an old man who could not keep himself steady on a mount—so he commanded her to perform ḥajj on his behalf. Al-Faḍl began looking at her and she at him, so he placed his hand on al-Faḍl's face and turned it to the other side so that she would not look at him nor he at her. I say: In the ḥadīth of Jābir, al-Faḍl was a man of beautiful hair, fair and handsome, and Allah Most High knows best. Al-ʿAbbās said: You twisted the neck of your cousin. He said: “I saw a young man and a young woman, and I did not feel safe from Satan regarding them.” Another man there asked him about his mother, saying: “She is a very old woman; if I carry her she cannot keep steady, and if I tie her I fear I might kill her.” He said: “Do you think if your mother had a debt, would you pay it?” He said: Yes. He said: “Then perform ḥajj on behalf of your mother.” When he reached the hollow of Muḥassir, he urged his she-camel and hastened the pace. This was his practice ﷺ in places where Allah's might had descended upon His enemies, for there the elephant suffered what Allah recounted to us. Hence the valley was called Wādī Muḥassir, because the elephant was fatigued (ḥusira) there, that is, it became weary and stopped going. Muḥassir is an isthmus between Minā and Muzdalifah, belonging to neither of them, and ʿUranah is an isthmus between ʿArafah and al-Mashʿar al-Ḥarām. Thus between every two mashʿars there is an isthmus not belonging to them. Minā is in the Ḥaram, and it is a mashʿar; Muḥassir is in the Ḥaram but is not a mashʿar; Muzdalifah is Ḥaram and a mashʿar; ʿUranah is not a mashʿar, and it is in the Ḥill; ʿArafah is Ḥill and a mashʿar. I say: So it is in most narrations. In the ḥadīth of Umm Jundab, in Abū Dāwūd and others, it is said that he was riding and al-Faḍl b. al-ʿAbbās was shading him, and this is anomalous and contrary to the sound narrations. He took the middle road between the two roads, which is the one that emerges at the great jamrah, until he reached Minā. I say: Ibn Saʿd said: He did not cease reciting the talbiyah until he threw Jamrat al-ʿAqabah.
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