Tarikh (al-Tabari) 1661
The Farewell Pilgrimage
( انْصِرَافُ النَّبِيِّ إِلَى الْمَنْحَرِ وَنَحْرُهُ ثَلَاثًا وَسِتِّينَ بِيَدِهِ ) ثُمَّ انْصَرَفَ إِلَى النَّحْرِ بِمِنًى، فَنَحَرَ ثَلَاثًا وَسِتِّينَ بَدَنَةً بِيَدِهِ بِالْحَرْبَةِ وَكَانَ يَنْحَرُهَا قَائِمَةً مَعْقُولَةَ الْيُسْرَى وَكَانَ عَدَدُ هَذَا الَّذِي نَحَرَهُ عَدَدَ سِنِينِ عُمَرِهِ ﷺ ثُمَّ أَمْسَكَ وَأَمَرَ عَلِيًّا أَنْ يَنْحَرَ مَا بَقِيَ مِنَ الْمِائَةِ، ثُمَّ أَمَرَهُ أَنْ يَتَصَدَّقَ بِجَلَالِهَا وَجُلُودِهَا وَلُحُومِهَا، فِي الْمَسَاكِينِ، وَأَمَرَهُ أَنْ لَا يُعْطِيَ الْجَزَّارَ فِي جِزَارَتِهَا شَيْئًا مِنْهَا، وَقَالَ: «نَحْنُ نُعْطِيهِ مِنْ عِنْدِنَا، وَقَالَ: مَنْ شَاءَ اقْتَطَعَ». قُلْتُ: فِي حَدِيثِ ابْنِ جُرَيْجٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ جَابِرٍ ثُمَّ أَمَرَ مِنْ كُلِّ بَدَنَةٍ بِبِضْعَةٍ، فَجُعِلَتْ فِي قِدْرٍ، فَطُبِخَتْ فَأَكَلَا مِنْ لَحْمِهَا وَشَرِبَا مِنْ مَرَقِهَا وَاللَّهُ تَعَالَى أَعْلَمُ. قَالَ ابْنُ جُرَيْجٍ: قَلْتُ مَنِ الَّذِي أَكَلَ مَعَ النَّبِيِّ ﷺ وَشَرِبَ مِنَ الْمَرَقِ ؟ قَالَ جَعْفَرٌ: عَلِيُّ بْنُ أَبِي طَالِبٍ أَكَلَ مَعَ النَّبِيِّ ﷺ وَشَرِبَ مِنَ الْمَرَقِ. وَقَوْلُ أَنَسٍ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ نَحَرَ بِيَدِهِ سَبْعَ بُدْنٍ قِيَامًا. حَمَلَهُ أَبُو مُحَمَّدٍ- رَحِمَهُ اللَّهُ تَعَالَى- عَلَى أَنَّهُ ﷺ لَمْ يَنْحَرْ بِيَدِهِ أَكْثَرَ مِنْ سَبْعِ بُدْنٍ كَمَا قَالَ أَنَسٌ وَأَنَّهُ أَمَرَ مَنْ يَنْحَرُ مَا بَعْدَ ذَلِكَ إِلَى تَمَامِ ثَلَاثٍ وَسِتِّينَ، ثُمَّ زَالَ عَنْ ذَلِكَ الْمَكَانِ، وَأَمَرَ عَلِيًّا فَنَحَرَ مَا بَقِيَ، أَوْ أَنَّهُ لَمْ يُشَاهِدْ إِلَّا نَحْرَهُ ﷺ سَبْعًا فَقَطْ بِيَدِهِ، وَشَاهَدَ جَابِرٌ تَمَامَ نَحْرِهِ ﷺ لِلْبَاقِي، فَأَخْبَرَ كُلُّ وَاحِدٍ مِنْهُمَا بِمَا رَأَى وَشَاهَدَ، وَأَنَّهُ ﷺ نَحَرَ بِيَدِهِ مُفْرَدًا سَبْعَ بُدْنٍ كَمَا قَالَ أَنَسٌ ثُمَّ أَخَذَ هُوَ وَعَلِيٌّ الْحَرْبَةَ مَعًا فَنَحَرَا كَذَلِكَ تَمَامَ ثَلَاثٍ وَسِتِّينَ كَمَا قَالَ عُرْوَةُ بْنُ الْحَارِثِ الْكِنْدِيِّ أَنَّهُ شَاهَدَ رَسُولَ اللَّهِ ﷺ يَوْمَئِذٍ أَخَذَ بِأَعْلَى الْحَرْبَةِ، وَأَمَرَ عَلِيًّا فَأَخَذَ بِأَسْفَلِهَا، وَنَحَرَا بِهَا الْبُدْنَ، ثُمَّ انْفَرَدَ عَلِيٌّ بِنَحْرِ الْبَاقِي مِنَ الْمِائَةِ كَمَا قَالَ جَابِرٌ. وَحَدِيثُ عَبْدِ اللَّهِ بْنِ قُرْطٍ ؓ «أَنَّ رَسُولَ اللَّهِ ﷺ قَرَّبَ لَهُ بَدَنَاتٍ خَمْسٍ فَطَفِقْنَ يَزْدَلِفْنَ إِلَيْهِ بِأَيَّتِهِنَّ يَبْدَأُ، فَلَمَّا وَجَبَتْ جُنُوبُهَا، تَكَلَّمَ بِكَلِمَةٍ خَفِيَّةٍ لَمْ أَفْهَمْهَا. فَقُلْتُ: مَا قَالَ ؟ قَالَ مَنْ شَاءَ اقْتَطَعَ لَا يَلْزَمُ مِنْهُ أَنَّهُ نَحَرَ خَمْسًا فَقَطْ، فَإِنَّ الْمِائَةَ لَمْ تُقَرِّبْ إِلَيْهِ جُمْلَةً، وَإِنَّمَا كَانَتْ تُقَرِّبُ إِلَيْهِ أَرْسَالًا، فَقَرَّبَ مِنْهَا خَمْسَ بَدَنَاتٍ رِسْلًا، وَكَانَ ذَلِكَ الرِّسْلُ يُبَادِرْنَ وَيَتَقَرَّبْنَ إِلَيْهِ، لِكَيْ يَبْدَأَ بِكُلِّ وَاحِدَةٍ مِنْهُنَّ. قُلْتُ: وَضَحَّى رَسُولُ اللَّهِ ﷺ عَنْ نِسَائِهِ بِالْبَقَرِ . وَأَمَّا قَوْلُ عائشة: ضَحَّى عَنْ نِسَائِهِ بِالْبَقَرِ، فَهُوَ هَدْيٌ أُطْلِقَ عَلَيْهِ اسْمُ الْأُضْحِيَةِ، وَأَنَّهُنَّ كُنَّ مُتَمَتِّعَاتٍ، وَعَلَيْهِنَّ الْهَدْيُ، فَالْبَقَرُ الَّذِي نَحَرَهُ عَنْهُنَّ هُوَ الْهَدْيُ الَّذِي يَلْزَمُهُنَّ. وَلَكِنْ فِي قِصَّةِ نَحْرِ الْبَقَرَةِ عَنْهُنَّ وَهُنَّ تِسْعٌ إِشْكَالٌ: وَهُوَ إِجْزَاءُ الْبَقَرَةِ عَنْ أَكْثَرَ مِنْ سَبْعَةٍ. وَأَجَابَ أبو محمد ابن حزم عَنْهُ بِجَوَابٍ عَلَى أَصْلِهِ، وَهُوَ أَنَّ عائشة لَمْ تَكُنْ مَعَهُنَّ فِي ذَلِكَ، فَإِنَّهَا كَانَتْ قَارِنَةً وَهُنَّ مُتَمَتِّعَاتٌ، وَعِنْدَهُ لَا هَدْيَ عَلَى الْقَارِنِ، وَأَيَّدَ قَوْلَهُ بِالْحَدِيثِ الَّذِي رَوَاهُ مسلم مِنْ حَدِيثِ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عائشة: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ مُوَافِينَ لِهِلَالِ ذِي الْحِجَّةِ، فَكُنْتُ فِيمَنْ أَهَلَّ بِعُمْرَةٍ، فَخَرَجْنَا حَتَّى قَدِمْنَا مَكَّةَ، فَأَدْرَكَنِي يَوْمُ عَرَفَةَ وَأَنَا حَائِضٌ لَمْ أَحِلَّ مِنْ عُمْرَتِي، فَشَكَوْتُ ذَلِكَ إِلَى النَّبِيِّ ﷺ، فَقَالَ: " دَعِي عُمْرَتَكِ وَانْقُضِي رَأْسَكِ، وَامْتَشِطِي، وَأَهِلِّي بِالْحَجِّ ". قَالَتْ: فَفَعَلْتُ. فَلَمَّا كَانَتْ لَيْلَةُ الْحَصْبَةِ وَقَدْ قَضَى اللَّهُ حَجَّنَا، أَرْسَلَ مَعِيَ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرٍ، فَأَرْدَفَنِي، وَخَرَجَ إِلَى التَّنْعِيمِ، فَأَهْلَلْتُ بِعُمْرَةٍ فَقَضَى اللَّهُ حَجَّنَا وَعُمْرَتَنَا، وَلَمْ يَكُنْ فِي ذَلِكَ هَدْيٌ وَلَا صَدَقَةٌ وَلَا صَوْمٌ. وَهَذَا مَسْلَكٌ فَاسِدٌ تَفَرَّدَ بِهِ ابْنُ حَزْمٍ عَنِ النَّاسِ. وَالَّذِي عَلَيْهِ الصَّحَابَةُ وَالتَّابِعُونَ، وَمَنْ بَعْدَهُمْ، أَنَّ الْقَارِنَ يَلْزَمُهُ الْهَدْيُ ، كَمَا يَلْزَمُ الْمُتَمَتِّعَ، بَلْ هُوَ مُتَمَتِّعٌ حَقِيقَةً فِي لِسَانِ الصَّحَابَةِ، كَمَا تَقَدَّمَ وَأَمَّا هَذَا الْحَدِيثُ فَالصَّحِيحُ أَنَّ هَذَا الْكَلَامَ الْأَخِيرَ مِنْ قَوْلِ هِشَامِ بْنِ عُرْوَةَ، جَاءَ ذَلِكَ فِي " صَحِيحِ مسلم " مُصَرَّحًا بِهِ، فَقَالَ حَدَّثَنَا أبو كريب، حَدَّثَنَا وَكِيعٌ، حَدَّثَنَا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ عَنْ عائشة ؓ... فَذَكَرَتِ الْحَدِيثَ. وَفِي آخِرِهِ: قَالَ عروة فِي ذَلِكَ: إِنَّهُ قَضَى اللَّهُ حَجَّهَا وَعُمْرَتَهَا. قَالَ هشام: وَلَمْ يَكُنْ فِي ذَلِكَ هَدْيٌ وَلَا صِيَامٌ وَلَا صَدَقَةٌ. قَالَ أبو محمد: إِنْ كَانَ وَكِيعٌ جَعَلَ هَذَا الْكَلَامَ لهشام، فابن نمير، وعبدة أَدْخَلَاهُ فِي كَلَامِ عائشة، وَكُلٌّ مِنْهُمَا ثِقَةٌ فَوَكِيعٌ نَسَبَهُ إِلَى هشام؛ لِأَنَّهُ سَمِعَ هشاما يَقُولُهُ، وَلَيْسَ قَوْلُ هشام إِيَّاهُ بِدَافِعِ أَنْ تَكُونَ عائشة قَالَتْهُ، فَقَدْ يَرْوِي الْمَرْءُ حَدِيثًا يُسْنِدُهُ، ثُمَّ يُفْتِي بِهِ دُونَ أَنْ يُسْنِدَهُ، فَلَيْسَ شَيْءٌ مِنْ هَذَا بِمُتَدَافِعٍ وَإِنَّمَا يَتَعَلَّلُ بِمِثْلِ هَذَا مَنْ لَا يُنْصِفُ وَمَنِ اتَّبَعَ هَوَاهُ، وَالصَّحِيحُ مِنْ ذَلِكَ أَنَّ كُلَّ ثِقَةٍ فَمُصَدَّقٌ فِيمَا نَقَلَ. فَإِذَا أَضَافَ عبدة وَابْنُ نُمَيْرٍ الْقَوْلَ إِلَى عائشة، صُدِّقَا لِعَدَالَتِهِمَا. وَإِذَا أَضَافَهُ وَكِيعٌ إِلَى هشام، صُدِّقَ أَيْضًا لِعَدَالَتِهِ، وَكُلٌّ صَحِيحٌ، وَتَكُونُ عائشة قَالَتْهُ وهشام قَالَهُ. قُلْتُ: هَذِهِ الطَّرِيقَةُ هِيَ اللَّائِقَةُ بِظَاهِرِيَّتِهِ، وَظَاهِرِيَّةِ أَمْثَالِهِ مِمَّنْ لَا فِقْهَ لَهُ فِي عِلَلِ الْأَحَادِيثِ، كَفِقْهِ الْأَئِمَّةِ النُّقَّادِ أَطِبَّاءِ عِلَلِهِ، وَأَهْلِ الْعِنَايَةِ بِهَا، وَهَؤُلَاءِ لَا يَلْتَفِتُونَ إِلَى قَوْلِ مَنْ خَالَفَهُمْ مِمَّنْ لَيْسَ لَهُ ذَوْقُهُمْ وَمَعْرِفَتُهُمْ، بَلْ يَقْطَعُونَ بِخَطَئِهِ بِمَنْزِلَةِ الصَّيَارِفِ النُّقَّادِ، الَّذِينَ يُمَيِّزُونَ بَيْنَ الْجَيِّدِ وَالرَّدِيءِ، وَلَا يَلْتَفِتُونَ إِلَى خَطَإِ مَنْ لَمْ يَعْرِفْ ذَلِكَ. وَمِنَ الْمَعْلُومِ، أَنَّ عبدة وَابْنَ نُمَيْرٍ لَمْ يَقُولَا فِي هَذَا الْكَلَامِ: قَالَتْ عائشة، وَإِنَّمَا أَدْرَجَاهُ فِي الْحَدِيثِ إِدْرَاجًا، يَحْتَمِلُ أَنْ يَكُونَ مِنْ كَلَامِهِمَا، أَوْ مِنْ كَلَامِ عروة، أَوْ مِنْ هشام، فَجَاءَ وَكِيعٌ، فَفَصَّلَ وَمَيَّزَ، وَمَنْ فَصَّلَ وَمَيَّزَ فَقَدْ حَفِظَ وَأَتْقَنَ مَا أَطْلَقَهُ غَيْرُهُ، نَعَمْ لَوْ قَالَ ابْنُ نُمَيْرٍ وعبدة: قَالَتْ عائشة، وَقَالَ وَكِيعٌ: قَالَ هشام، لَسَاغَ مَا قَالَ أبو محمد وَكَانَ مَوْضِعَ نَظَرٍ وَتَرْجِيحٍ. وَأَمَّا كَوْنُهُنَّ تِسْعًا وَهِيَ بَقَرَةٌ وَاحِدَةٌ، فَهَذَا قَدْ جَاءَ بِثَلَاثَةِ أَلْفَاظٍ، أَحَدُهَا أَنَّهَا بَقَرَةٌ وَاحِدَةٌ بَيْنَهُنَّ، وَالثَّانِي: أَنَّهُ ضَحَّى عَنْهُنَّ يَوْمَئِذٍ بِالْبَقَرَةِ، وَالثَّالِثُ دَخَلَ عَلَيْنَا يَوْمَ النَّحْرِ بِلَحْمِ بَقَرٍ، فَقُلْتُ: مَا هَذَا ؟ فَقِيلَ: ذَبَحَ رَسُولُ اللَّهِ ﷺ عَنْ أَزْوَاجِهِ. وَقَدِ اخْتَلَفَ النَّاسُ فِي عَدَدِ مَنْ تُجْزِئُ عَنْهُمُ الْبَدَنَةُ وَالْبَقَرَةُ ، فَقِيلَ: سَبْعَةٌ وَهُوَ قَوْلُ الشَّافِعِيِّ، وأحمد فِي الْمَشْهُورِ عَنْهُ، وَقِيلَ عَشَرَةٌ وَهُوَ قَوْلُ إسحاق. وَقَدْ ثَبَتَ أَنَّ رَسُولَ اللَّهِ ﷺ قَسَمَ بَيْنَهُمُ الْمَغَانِمَ فَعَدَلَ الْجَزُورَ بِعَشْرِ شِيَاهٍ. وَثَبَتَ هَذَا الْحَدِيثُ، أَنَّهُ ﷺ ضَحَّى عَنْ نِسَائِهِ وَهُنَّ تِسْعٌ بِبَقَرَةٍ. وَقَدْ رَوَى سفيان عَنْ أبي الزبير، عَنْ جابر، أَنَّهُمْ نَحَرُوا الْبَدَنَةَ فِي حَجِّهِمْ مَعَ رَسُولِ اللَّهِ ﷺ عَنْ عَشَرَةٍ وَهُوَ عَلَى شَرْطِ مسلم وَلَمْ يُخْرِجْهُ، وَإِنَّمَا أَخْرَجَ قَوْلَهُ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ مُهِلِّينَ بِالْحَجِّ مَعَنَا النِّسَاءُ وَالْوِلْدَانُ، فَلَمَّا قَدِمْنَا مَكَّةَ، طُفْنَا بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ، وَأَمَرَنَا رَسُولُ اللَّهِ ﷺ أَنْ نَشْتَرِكَ فِي الْإِبِلِ وَالْبَقَرِ كُلُّ سَبْعَةٍ مِنَّا فِي بَدَنَةٍ. وَفِي " الْمُسْنَدِ ": مِنْ حَدِيثِ ابْنِ عَبَّاسٍ: كُنَّا مَعَ النَّبِيِّ ﷺ فِي سَفَرٍ فَحَضَرَ الْأَضْحَى، فَاشْتَرَكْنَا فِي الْبَقَرَةِ سَبْعَةً، وَفِي الْجَزُورِ عَشَرَةً. وَرَوَاهُ النَّسَائِيُّ، وَالتِّرْمِذِيُّ، وَقَالَ: حَسَنٌ غَرِيبٌ. وَفِي " الصَّحِيحَيْنِ " عَنْهُ: نَحَرْنَا مَعَ رَسُولِ اللَّهِ ﷺ عَامَ الْحُدَيْبِيَةِ، الْبَدَنَةَ عَنْ سَبْعَةٍ وَالْبَقَرَةَ عَنْ سَبْعَةٍ. وَقَالَ حذيفة: شَرَّكَ رَسُولُ اللَّهِ ﷺ فِي حَجَّتِهِ بَيْنَ الْمُسْلِمِينَ فِي الْبَقَرَةِ عَنْ سَبْعَةٍ ذَكَرَهُ الْإِمَامُ أَحْمَدُ - رَحِمَهُ اللَّهُ -. وَهَذِهِ الْأَحَادِيثُ تُخَرَّجُ عَلَى أَحَدِ وُجُوهٍ ثَلَاثَةٍ: إِمَّا أَنْ يُقَالَ: أَحَادِيثُ السَّبْعَةِ أَكْثَرُ وَأَصَحُّ. وَإِمَّا أَنْ يُقَالَ عَدْلُ الْبَعِيرِ بِعَشَرَةٍ مِنَ الْغَنَمِ، تَقْوِيمٌ فِي الْغَنَائِمِ لِأَجْلِ تَعْدِيلِ الْقِسْمَةِ. وَأَمَّا كَوْنُهُ عَنْ سَبْعَةٍ فِي الْهَدَايَا، فَهُوَ تَقْدِيرٌ شَرْعِيٌّ. وَإِمَّا أَنْ يُقَالَ إِنَّ ذَلِكَ يَخْتَلِفُ بِاخْتِلَافِ الْأَزْمِنَةِ، وَالْأَمْكِنَةِ، وَالْإِبِلِ فَفِي بَعْضِهَا كَانَ الْبَعِيرُ يَعْدِلُ عَشْرَ شِيَاهٍ، فَجَعَلَهُ عَنْ عَشَرَةٍ، وَفِي بَعْضِهَا يَعْدِلُ سَبْعَةً، فَجَعَلَهُ عَنْ سَبْعَةٍ وَاللَّهُ أَعْلَمُ. وَقَدْ قَالَ أبو محمد: إِنَّهُ ذَبَحَ عَنْ نِسَائِهِ بَقَرَةً لِلْهَدْيِ وَضَحَّى عَنْهُنَّ بِبَقَرَةٍ وَضَحَّى عَنْ نَفْسِهِ بِكَبْشَيْنِ وَنَحَرَ عَنْ نَفْسِهِ ثَلَاثًا وَسِتِّينَ هَدْيًا، وَقَدْ عَرَفْتَ مَا فِي ذَلِكَ مِنَ الْوَهْمِ وَلَمْ تَكُنْ بَقَرَةُ الضَّحِيَّةِ غَيْرَ بَقَرَةِ الْهَدْيِ، بَلْ هِيَ هِيَ، وَهَدْيُ الْحَاجِّ بِمَنْزِلَةِ ضَحِيَّةِ الْآفَاقِيِّ. وَنَحَرَ رَسُولُ اللَّهِ ﷺ بِمَنْحَرِهِ بِمِنًى، وَأَعْلَمَهُمْ أَنَّ مِنًى كُلَّهَا مَنْحَرٌ، وَأَنَّ فِجَاجَ مَكَّةَ طَرِيقٌ وَمَنْحَرٌ وَسُئِلَ رَسُولُ اللَّهِ ﷺ أَنْ يُبْنَى لَهُ بِنَاءٌ بِمِنًى يُظِلُّهُ مِنَ الْحَرِّ، فَقَالَ: لَا، مِنًى مُنَاخٌ لِمَنْ سَبَقَ إِلَيْهِ. وَفِي هَذَا دَلِيلٌ عَلَى اشْتِرَاكِ الْمُسْلِمِينَ فِيهَا، وَأَنَّ مَنْ سَبَقَ إِلَى مَكَانٍ مِنْهَا، فَهُوَ أَحَقُّ بِهِ حَتَّى يَرْتَحِلَ عَنْهُ وَلَا يَمْلِكُهُ بِذَلِكَ.
Translation
✧ (The Prophet's Return to the Slaughtering Place and His Slaughtering Sixty-Three with His Own Hand) Then he returned to the slaughtering place at Mina, and he slaughtered sixty-three camels with his own hand, using the spear. He slaughtered them while they were standing, with the left foreleg tied. The number of those he slaughtered was the number of the years of his life, ﷺ. Then he stopped and commanded ʿAlī to slaughter the remainder of the hundred. Then he commanded him to give their halters, hides, and meat as charity to the poor, and he commanded him not to give the butcher anything from them for his butchering, and he said: "We shall give him from our own." And he said: "Whoever wishes may cut off (a piece)." I say: In the hadith of Ibn Jurayj, from Jaʿfar b. Muḥammad, from Jābir: Then he ordered a piece from every camel, and it was placed in a pot and cooked. They both ate from its meat and drank from its broth, and God Almighty knows best. Ibn Jurayj said: I asked, "Who ate with the Prophet ﷺ and drank from the broth?" Jaʿfar said: "ʿAlī b. Abī Ṭālib ate with the Prophet ﷺ and drank from the broth." And the statement of Anas ؓ that the Messenger of God ﷺ slaughtered with his own hand seven camels, standing. Abū Muḥammad—may God Almighty have mercy on him—interpreted it to mean that he ﷺ did not slaughter with his own hand more than seven camels, as Anas said, and that he commanded someone to slaughter what remained up to the completion of sixty-three. Then he left that place and commanded ʿAlī, who slaughtered what remained. Or, that he did not witness the Prophet ﷺ slaughtering with his own hand except seven only, while Jābir witnessed the completion of the Prophet's slaughtering of the rest, so each of them reported what he saw and witnessed. And that he ﷺ slaughtered with his own hand, alone, seven camels, as Anas said. Then he and ʿAlī took hold of the spear together, and they slaughtered in that manner until the completion of sixty-three, as ʿUrwah b. al-Ḥārith al-Kindī said: that he witnessed the Messenger of God ﷺ on that day taking the upper part of the spear and commanding ʿAlī, who took its lower part, and they slaughtered the camels with it. Then ʿAlī alone slaughtered the rest of the hundred, as Jābir said. And the hadith of ʿAbd Allāh b. Qurṭ ؓ: "that the Messenger of God ﷺ had five camels brought near to him, and they began crowding toward him—which of them should he begin with? When their sides fell (in death), he spoke a low word that I did not understand. So I said: 'What did he say?' He said: 'Whoever wishes may cut off (a piece).'" This does not necessitate that he slaughtered only five, for the hundred were not brought near to him all at once; rather, they were brought to him in groups. So five camels were brought near to him as one group, and that group was hastening and drawing near to him, so that he might begin with each one of them. I say: And the Messenger of God ﷺ sacrificed cows on behalf of his wives. As for the statement of ʿĀʾishah: "He sacrificed cows on behalf of his wives," it is a sacrificial animal to which the name udhiyah (sacrifice) is applied. They were performing tamattuʿ, and they owed a sacrificial animal. So the cow that he slaughtered on their behalf was the sacrificial animal required of them. But in the story of slaughtering the cow on behalf of them, and they were nine, there is a problem: namely, the sufficiency of a cow for more than seven. Abū Muḥammad Ibn Ḥazm responded to it with an answer based on his own principle, which is that ʿĀʾishah was not among them in that, for she was performing qirān while they were performing tamattuʿ, and according to him no sacrificial animal is required of one performing qirān. He supported his statement with the hadith that Muslim narrated from the hadith of Hishām b. ʿUrwah, from his father, from ʿĀʾishah: "We set out with the Messenger of God ﷺ to coincide with the new moon of Dhū al-Ḥijjah. I was among those who entered the state of iḥrām for ʿumrah. We set out until we reached Makkah. Then the Day of ʿArafah came upon me while I was menstruating and had not exited iḥrām from my ʿumrah. I complained of that to the Prophet ﷺ, and he said: 'Abandon your ʿumrah, undo your hair, comb it, and enter iḥrām for ḥajj.'" She said: "So I did that. Then on the night of al-Ḥaṣbah, after God had completed our ḥajj, he sent ʿAbd al-Raḥmān b. Abī Bakr with me, and he seated me behind him, and he went out to al-Tanʿīm, and I entered iḥrām for an ʿumrah. Thus God completed our ḥajj and our ʿumrah, and there was no sacrificial animal, no charity, and no fasting in that." This is a corrupt approach that Ibn Ḥazm alone took from among people. What the Companions and Successors and those after them hold is that one performing qirān is required to offer a sacrificial animal, just as one performing tamattuʿ is, indeed he is truly a mutamattiʿ in the language of the Companions, as has preceded. As for this hadith, the correct view is that this last statement is from the words of Hishām b. ʿUrwah, as it appears in Ṣaḥīḥ Muslim explicitly. He said: Abū Kurayb narrated to us, Wakīʿ narrated to us, Hishām b. ʿUrwah narrated to us, from his father, from ʿĀʾishah ؓ... and she mentioned the hadith. At its end: ʿUrwah said regarding that: "God completed her ḥajj and her ʿumrah." Hishām said: "And there was no sacrificial animal, no fasting, and no charity in that." Abū Muḥammad said: If Wakīʿ attributed this statement to Hishām, then Ibn Numayr and ʿAbdah included it in the words of ʿĀʾishah, and each of them is trustworthy. So Wakīʿ attributed it to Hishām because he heard Hishām saying it, and Hishām's saying it does not preclude that ʿĀʾishah said it. A person may narrate a hadith with its chain, then give a ruling based on it without citing the chain, so none of this is contradictory. Only those who are unfair or follow their desires seize upon such things. The correct view is that every trustworthy narrator is believed in what he transmits. So when ʿAbdah and Ibn Numayr attribute the statement to ʿĀʾishah, they are believed due to their uprightness. And when Wakīʿ attributes it to Hishām, he is likewise believed due to his uprightness. Both are sound, and it may be that ʿĀʾishah said it and Hishām said it. I say: This method is suited to his Ẓāhirism and the Ẓāhirism of those like him who have no understanding of the defects of hadiths, unlike the understanding of the critical imams, the physicians of such defects, and those devoted to them. These latter do not pay attention to the statement of those who oppose them and lack their taste and knowledge; rather, they certainly judge him to be in error, like expert assayers who distinguish between good and bad, and they do not pay attention to the error of one who does not know that. It is well known that ʿAbdah and Ibn Numayr did not say in this statement: "ʿĀʾishah said," but rather they inserted it into the hadith as an insertion that could be from their own words, or from the words of ʿUrwah, or from Hishām. Then Wakīʿ came and separated and distinguished, and whoever separates and distinguishes has preserved and perfected what others left unqualified. Yes, if Ibn Numayr and ʿAbdah had said: "ʿĀʾishah said," and Wakīʿ had said: "Hishām said," then what Abū Muḥammad said would be permissible and would be a matter of examination and preference. As for their being nine and it being a single cow, this has come in three wordings: one, that it was a single cow among them; two, that he sacrificed on their behalf on that day with a cow; three, "he entered upon us on the Day of Sacrifice with beef, and I said: 'What is this?' It was said: 'The Messenger of God ﷺ slaughtered on behalf of his wives.'" People have differed regarding the number of persons for whom a camel or cow suffices. It was said: seven, and that is the view of al-Shāfiʿī and Aḥmad in the well-known report from him. It was said: ten, and that is the view of Isḥāq. It is established that the Messenger of God ﷺ distributed spoils among them, and he equated a camel with ten sheep. And this hadith is established: that he ﷺ sacrificed on behalf of his wives, and they were nine, with a cow. Sufyān narrated from Abū al-Zubayr, from Jābir, that they slaughtered a camel in their ḥajj with the Messenger of God ﷺ on behalf of ten. This is on the condition of Muslim, but he did not include it; he only included his statement: "We set out with the Messenger of God ﷺ entering iḥrām for ḥajj, with us women and children. When we reached Makkah, we circumambulated the House and al-Ṣafā and al-Marwah, and the Messenger of God ﷺ commanded us to share in camels and cows, every seven of us in one camel." In al-Musnad, from the hadith of Ibn ʿAbbās: "We were with the Prophet ﷺ on a journey, and the Day of Sacrifice arrived. We shared in a cow among seven, and in a camel among ten." Al-Nasāʾī and al-Tirmidhī narrated it, and he said: ḥasan gharīb. In the two Ṣaḥīḥs from him: "We slaughtered with the Messenger of God ﷺ in the year of al-Ḥudaybiyah, a camel on behalf of seven and a cow on behalf of seven." Ḥudhayfah said: "The Messenger of God ﷺ made partnership among the Muslims in his ḥajj, in a cow on behalf of seven." Imam Aḥmad—may God have mercy on him—mentioned it. These hadiths may be interpreted in one of three ways: Either it is said that the hadiths of seven are more numerous and more sound. Or it is said that equating a camel with ten sheep is an evaluation for spoils in order to make division fair. As for its being on behalf of seven in sacrificial animals, that is a legal determination. Or it is said that this varies according to times, places, and the camels themselves. In some places, a camel equaled ten sheep, so he made it on behalf of ten; and in others it equaled seven, so he made it on behalf of seven. And God knows best. Abū Muḥammad said: that he slaughtered on behalf of his wives a cow as a sacrificial animal for the ḥajj, and he sacrificed on their behalf with a cow, and he sacrificed for himself two rams, and he slaughtered for himself sixty-three sacrificial animals. You have learned what confusion is in that. The cow of sacrifice was not other than the cow of the sacrificial animal; rather, it was the same. The sacrificial animal of the pilgrim is like the sacrifice of the non-pilgrim. And the Messenger of God ﷺ slaughtered at his slaughtering place at Mina, and he informed them that all of Mina is a slaughtering place, and that the mountain passes of Makkah are a road and a slaughtering place. The Messenger of God ﷺ was asked to have a structure built for him at Mina to shade him from the heat, and he said: "No. Mina is a resting place for whoever arrives first." In this is evidence that Muslims share in it, and that whoever gets first to a place there has more right to it until he departs from it, and he does not own it by that.
Grades by grader
No grade is recorded for this wording. Ask what scholars say about its grade