Tarikh (al-Tabari) 1665
The Farewell Pilgrimage
( رُجُوعُ النَّبِيِّ ﷺ إِلَى مِنًى بَعْدَ مَا صَلَّى الظُّهْرَ بِمَكَّةَ ) ثُمَّ رَجَعَ إِلَى مِنًى، وَاخْتُلِفَ أَيْنَ صَلَّى الظُّهْرَ يَوْمَئِذٍ فَفِي " الصَّحِيحَيْنِ ": عَنِ ابْنِ عُمَرَ، أَنَّهُ ﷺ ( أَفَاضَ يَوْمَ النَّحْرِ ثُمَّ رَجَعَ فَصَلَّى الظُّهْرَ بِمِنًى ). وَفِي " صَحِيحِ مسلم ": عَنْ جابر أَنَّهُ ﷺ ( صَلَّى الظُّهْرَ بِمَكَّةَ ) وَكَذَلِكَ قَالَتْ عائشة. وَاخْتُلِفَ فِي تَرْجِيحِ أَحَدِ هَذَيْنِ الْقَوْلَيْنِ عَلَى الْآخَرِ فَقَالَ أَبُو مُحَمَّدٍ بْنُ حَزْمٍ: قَوْلُ عائشة وجابر أَوْلَى، وَتَبِعَهُ عَلَى هَذَا جَمَاعَةٌ، وَرَجَّحُوا هَذَا الْقَوْلَ بِوُجُوهٍ. أَحَدُهَا: أَنَّهُ رِوَايَةُ اثْنَيْنِ، وَهُمَا أَوْلَى مِنَ الْوَاحِدِ. الثَّانِي: أَنَّ عائشة أَخَصُّ النَّاسِ بِهِ ﷺ، وَلَهَا مِنَ الْقُرْبِ وَالِاخْتِصَاصِ بِهِ وَالْمَزِيَّةِ مَا لَيْسَ لِغَيْرِهَا. الثَّالِثُ: أَنَّ سِيَاقَ جابر لِحَجَّةِ النَّبِيِّ ﷺ مِنْ أَوَّلِهَا إِلَى آخِرِهَا أَتَمُّ سِيَاقٍ، وَقَدْ حَفِظَ الْقِصَّةَ وَضَبَطَهَا، حَتَّى ضَبَطَ جُزْئِيَّاتِهَا حَتَّى ضَبَطَ مِنْهَا أَمْرًا لَا يَتَعَلَّقُ بِالْمَنَاسِكِ، وَهُوَ نُزُولُ النَّبِيِّ ﷺ لَيْلَةَ جَمْعٍ فِي الطَّرِيقِ، فَقَضَى حَاجَتَهُ عِنْدَ الشِّعْبِ، ثُمَّ تَوَضَّأَ وُضُوءًا خَفِيفًا، فَمَنْ ضَبَطَ هَذَا الْقَدْرَ فَهُوَ بِضَبْطِ مَكَانِ صَلَاتِهِ يَوْمَ النَّحْرِ أَوْلَى. الرَّابِعُ: أَنَّ حَجَّةَ الْوَدَاعِ كَانَتْ فِي آذَارَ، وَهُوَ تَسَاوِي اللَّيْلِ وَالنَّهَارِ، وَقَدْ دَفَعَ مِنْ مُزْدَلِفَةَ قَبْلَ طُلُوعِ الشَّمْسِ إِلَى مِنًى، وَخَطَبَ بِهَا النَّاسَ، وَنَحَرَ بُدْنًا عَظِيمَةً وَقَسَمَهَا، وَطُبِخَ لَهُ مِنْ لَحْمِهَا، وَأَكَلَ مِنْهُ، وَرَمَى الْجَمْرَةَ، وَحَلَقَ رَأْسَهُ، وَتَطَيَّبَ، ثُمَّ أَفَاضَ، فَطَافَ وَشَرِبَ مِنْ مَاءِ زَمْزَمَ، وَمِنْ نَبِيذِ السِّقَايَةِ، وَوَقَفَ عَلَيْهِمْ وَهُمْ يَسْقُونَ، وَهَذِهِ أَعْمَالٌ تَبْدُو فِي الْأَظْهَرِ أَنَّهَا لَا تَنْقَضِي فِي مِقْدَارٍ يُمْكِنُ مَعَهُ الرُّجُوعُ إِلَى مِنًى، بِحَيْثُ يُدْرِكُ وَقْتَ الظُّهْرِ فِي فَصْلِ آذَارَ. الْخَامِسُ: أَنَّ هَذَيْنِ الْحَدِيثَيْنِ جَارِيَانِ مَجْرَى النَّاقِلِ وَالْمُبْقِي، فَقَدْ كَانَتْ عَادَتُهُ ﷺ فِي حَجَّتِهِ الصَّلَاةَ فِي مَنْزِلِهِ الَّذِي هُوَ نَازِلٌ فِيهِ بِالْمُسْلِمِينَ، فَجَرَى ابْنُ عُمَرَ عَلَى الْعَادَةِ، وَضَبَطَ جابر وعائشة ؓ الْأَمْرَ الَّذِي هُوَ خَارِجٌ عَنْ عَادَتِهِ، فَهُوَ أَوْلَى بِأَنْ يَكُونَ هُوَ الْمَحْفُوظَ. وَرَجَّحَتْ طَائِفَةٌ أُخْرَى قَوْلَ ابْنِ عُمَرَ لِوُجُوهٍ. أَحَدُهَا: أَنَّهُ لَوْ صَلَّى الظُّهْرَ بِمَكَّةَ، لَمْ تُصَلِّ الصَّحَابَةُ بِمِنًى وُحْدَانًا وَزَرَافَاتٍ، بَلْ لَمْ يَكُنْ لَهُمْ بُدٌّ مِنَ الصَّلَاةِ خَلْفَ إِمَامٍ يَكُونُ نَائِبًا عَنْهُ، وَلَمْ يَنْقُلْ هَذَا أَحَدٌ قَطُّ، وَلَا يَقُولُ أَحَدٌ: إِنَّهُ اسْتَنَابَ مَنْ يُصَلِّي بِهِمْ، وَلَوْلَا عِلْمُهُ أَنَّهُ يَرْجِعُ إِلَيْهِمْ فَيُصَلِّي بِهِمْ. لَقَالَ: إِنْ حَضَرَتِ الصَّلَاةُ وَلَسْتُ عِنْدَكُمْ، فَلْيُصَلِّ بِكُمْ فُلَانٌ، وَحَيْثُ لَمْ يَقَعْ هَذَا وَلَا هَذَا، وَلَا صَلَّى الصَّحَابَةُ هُنَاكَ وُحْدَانًا قَطْعًا، وَلَا كَانَ مِنْ عَادَتِهِمْ إِذَا اجْتَمَعُوا أَنْ يُصَلُّوا عِزِينَ، عُلِمَ أَنَّهُمْ صَلَّوْا مَعَهُ عَلَى عَادَتِهِمْ. الثَّانِي: أَنَّهُ لَوْ صَلَّى بِمَكَّةَ، لَكَانَ خَلْفَهُ بَعْضُ أَهْلِ الْبَلَدِ وَهُمْ مُقِيمُونَ، وَكَانَ يَأْمُرُهُمْ أَنْ يُتِمُّوا صَلَاتَهُمْ، وَلَمْ يُنْقَلْ أَنَّهُمْ قَامُوا فَأَتَمُّوا بَعْدَ سَلَامِهِ صَلَاتَهُمْ، وَحَيْثُ لَمْ يُنْقَلْ هَذَا وَلَا هَذَا، بَلْ هُوَ مَعْلُومُ الِانْتِفَاءِ قَطْعًا، عُلِمَ أَنَّهُ لَمْ يُصَلِّ حِينَئِذٍ بِمَكَّةَ. وَمَا يَنْقُلُهُ بَعْضُ مَنْ لَا عِلْمَ عِنْدَهُ أَنَّهُ قَالَ: ( يَا أَهْلَ مَكَّةَ أَتِمُّوا صَلَاتَكُمْ فَإِنَّا قَوْمٌ سَفْرٌ ) فَإِنَّمَا قَالَهُ عَامَ الْفَتْحِ، لَا فِي حَجَّتِهِ. الثَّالِثُ: أَنَّهُ مِنَ الْمَعْلُومِ أَنَّهُ لَمَّا طَافَ، رَكَعَ رَكْعَتَيِ الطَّوَافِ، وَمَعْلُومٌ أَنَّ كَثِيرًا مِنَ الْمُسْلِمِينَ كَانُوا خَلْفَهُ يَقْتَدُونَ بِهِ فِي أَفْعَالِهِ وَمَنَاسِكِهِ، فَلَعَلَّهُ لَمَّا رَكَعَ رَكْعَتَيِ الطَّوَافِ، وَالنَّاسُ خَلْفَهُ يَقْتَدُونَ بِهِ، ظَنَّ الظَّانُّ أَنَّهَا صَلَاةُ الظُّهْرِ، وَلَا سِيَّمَا إِذَا كَانَ ذَلِكَ فِي وَقْتِ الظُّهْرِ، وَهَذَا الْوَهْمُ لَا يُمْكِنُ رَفْعُ احْتِمَالِهِ بِخِلَافِ صَلَاتِهِ بِمِنًى، فَإِنَّهَا لَا تَحْتَمِلُ غَيْرَ الْفَرْضِ. الرَّابِعُ: أَنَّهُ لَا يُحْفَظُ عَنْهُ فِي حَجِّهِ أَنَّهُ صَلَّى الْفَرْضَ بِجَوْفِ مَكَّةَ، بَلْ إِنَّمَا كَانَ يُصَلِّي بِمَنْزِلِهِ بِالْأَبْطَحِ بِالْمُسْلِمِينَ مُدَّةَ مُقَامِهِ كَانَ يُصَلِّي بِهِمْ أَيْنَ نَزَلُوا لَا يُصَلِّي فِي مَكَانٍ آخَرَ غَيْرِ الْمَنْزِلِ الْعَامِّ. الْخَامِسُ: أَنَّ حَدِيثَ ابْنِ عُمَرَ مُتَّفَقٌ عَلَيْهِ، وَحَدِيثَ جابر مِنْ أَفْرَادِ مسلم. فَحَدِيثُ ابْنِ عُمَرَ أَصَحُّ مِنْهُ، وَكَذَلِكَ هُوَ فِي إِسْنَادِهِ فَإِنَّ رُوَاتَهُ أَحْفَظُ وَأَشْهَرُ وَأَتْقَنُ، فَأَيْنَ يَقَعُ حَاتِمُ بْنُ إِسْمَاعِيلَ مِنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِيِّ، وَأَيْنَ يَقَعُ حِفْظُ جعفر مِنْ حِفْظِ نافع ؟ السَّادِسُ: أَنَّ حَدِيثَ عائشة قَدِ اضْطَرَبَ فِي وَقْتِ طَوَافِهِ، فَرُوِيَ عَنْهَا عَلَى ثَلَاثَةِ أَوْجُهٍ، أَحَدُهَا: أَنَّهُ طَافَ نَهَارًا، الثَّانِي: أَنَّهُ أَخَّرَ الطَّوَافَ إِلَى اللَّيْلِ، الثَّالِثُ: أَنَّهُ أَفَاضَ مِنْ آخِرِ يَوْمِهِ فَلَمْ يَضْبِطْ فِيهِ وَقْتَ الْإِفَاضَةِ، وَلَا مَكَانَ الصَّلَاةِ بِخِلَافِ حَدِيثِ ابْنِ عُمَرَ. السَّابِعُ: أَنَّ حَدِيثَ ابْنِ عُمَرَ أَصَحُّ مِنْهُ بِلَا نِزَاعٍ، فَإِنَّ حَدِيثَ عائشة مِنْ رِوَايَةِ محمد بن إسحاق عَنْ عبد الرحمن بن القاسم، عَنْ أَبِيهِ عَنْهَا، وابن إسحاق مُخْتَلَفٌ فِي الِاحْتِجَاجِ بِهِ، وَلَمْ يُصَرِّحْ بِالسَّمَاعِ بَلْ عَنْعَنَهُ، فَكَيْفَ يُقَدَّمُ عَلَى قَوْلِ عبيد الله: حَدَّثَنِي نافع عَنِ ابْنِ عُمَرَ. الثَّامِنُ: أَنَّ حَدِيثَ عائشة لَيْسَ بِالْبَيِّنِ أَنَّهُ ﷺ صَلَّى الظُّهْرَ بِمَكَّةَ، فَإِنَّ لَفْظَهُ هَكَذَا: أَفَاضَ رَسُولُ اللَّهِ ﷺ مِنْ آخِرِ يَوْمِهِ حِينَ صَلَّى الظُّهْرَ، ثُمَّ رَجَعَ إِلَى مِنًى، فَمَكَثَ بِهَا لَيَالِيَ أَيَّامِ التَّشْرِيقِ يَرْمِي الْجَمْرَةَ إِذَا زَالَتِ الشَّمْسُ كُلُّ جَمْرَةٍ بِسَبْعِ حَصَيَاتٍ. فَأَيْنَ دَلَالَةُ هَذَا الْحَدِيثِ الصَّرِيحَةُ عَلَى أَنَّهُ صَلَّى الظُّهْرَ يَوْمَئِذٍ بِمَكَّةَ، وَأَيْنَ هَذَا فِي صَرِيحِ الدَّلَالَةِ إِلَى قَوْلِ ابْنِ عُمَرَ: أَفَاضَ يَوْمَ النَّحْرِ ثُمَّ صَلَّى الظُّهْرَ بِمِنًى، يَعْنِي رَاجِعًا، وَأَيْنَ حَدِيثٌ اتَّفَقَ أَصْحَابُ الصَّحِيحِ عَلَى إِخْرَاجِهِ إِلَى حَدِيثٍ اخْتُلِفَ فِي الِاحْتِجَاجِ بِهِ. وَاللَّهُ أَعْلَمُ. وَكَانَ رَمْيُ الْجِمَارِ حِينَ تَزُولُ الشَّمْسُ قَبْلَ الصَّلَاةِ، وَكَانَ إِذَا رَمَى الْجَمْرَتَيْنِ عَلَاهُمَا وَرَمَى جَمْرَةَ الْعَقَبَةِ مِنْ بَطْنِ الْوَادِي. وَكَانَ يَقِفُ عِنْدَ الْجَمْرَةِ الْأُولَى أَكْثَرَ مِمَّا يَقِفُ عِنْدَ الثَّانِيَةِ، وَلَا يَقِفُ عِنْدَ الثَّالِثَةِ، وَإِذَا رَمَاهَا انْصَرَفَ، وَكَانَ إِذَا رَمَى الْجَمْرَتَيْنِ وَقَفَ عِنْدَهُمَا، وَرَفَعَ يَدَيْهِ لَا يَقُولُ ذَلِكَ فِي رَمْيِ الْعَقَبَةِ فَإِذَا رَمَاهَا انْصَرَفَ. وَنَهَى أَنْ يَبِيتَ أَحَدٌ بِلَيَالِي مِنًى، وَرَخَّصَ لِلرُّعَاةِ أَنْ يَبِيتُوا عِنْدَ مِنَى، مَنْ جَاءَ مِنْهُمْ فَرَمَى بِاللَّيْلِ أَرْخَصَ لَهُ فِي ذَلِكَ وَقَالَ: ارْمُوا بِمِثْلِ حَصَى الْخَذْفِ. كَانَ أَزْوَاجُهُ يَرْمِينَ مَعَ اللَّيْلِ، ثُمَّ رَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى مِنًى مِنْ يَوْمِهِ ذَلِكَ فَبَاتَ بِهَا، فَلَمَّا أَصْبَحَ انْتَظَرَ زَوَالَ الشَّمْسِ، فَلَمَّا زَالَتِ الشَّمْسُ مَشَى مِنْ رَحْلِهِ إِلَى الْجِمَارِ وَلَمْ يَرْكَبْ، فَبَدَأَ بِالْجَمْرَةِ الْأَوْلَى، الَّتِي تَلِي مَسْجِدَ الْخَيْفِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ وَاحِدَةً بَعْدَ وَاحِدَةٍ، يَقُولُ مَعَ كُلِّ حَصَاةٍ: «اللَّهُ أَكْبَرُ» ثُمَّ يَقْدَمُ عَلَى الْجَمْرَةِ أَمَامَهَا حَتَّى أَسْهَلَ فَقَامَ مُسْتَقْبِلَ الْقِبْلَةِ ثُمَّ رَفَعَ يَدَيْهِ وَدَعَا دُعَاءً طَوِيلًا بِقَدْرِ سُورَةِ الْبَقَرَةِ، ثُمَّ أَتَى ﷺ إِلَى الْجَمْرَةِ الْوُسْطَى فَرَمَاهَا كَذَلِكَ، ثُمَّ انْحَدَرَ ذَاتَ الْيَسَارِ، مِمَّا يَلِي الْوَدَاعَ فَوَقَفَ مُسْتَقْبِلَ الْقِبْلَةِ رَافِعًا يَدَيْهِ يَدْعُو قَرِيبًا مِنْ وُقُوفِهِ الْأَوَّلِ ثُمَّ أَتَى الْجَمْرَةَ الثَّالِثَةَ، وَهِيَ جَمْرَةُ الْعَقَبَةِ، فَاسْتَبْطَنَ الْوَادِي وَاسْتَعْرَضَ الْجَمْرَةَ، فَجَعَلَ الْبَيْتَ عَنْ يَسَارِهِ، وَمِنًى عَنْ يَمِينِهِ فَرَمَاهَا بِسَبْعِ حَصَيَاتٍ كَذَلِكَ، وَلَمْ يَرْمِهَا مِنْ أَعْلَاهَا كَمَا يَفْعَلُ الْجُهَّالُ، وَلَا جَعَلَهَا عَنْ يَمِينِهِ، وَاسْتَقْبَلَ الْبَيْتَ وَقْتَ الرَّمْيِ كَمَا ذَكَرَهُ غَيْرُ وَاحِدٍ مِنَ الْفُقَهَاءِ. فَلَمَّا أَكْمَلَ الرَّمْيَ رَجَعَ مِنْ فَوْرِهِ، وَلَمْ يَقِفْ عِنْدَهَا، فَقِيلَ: لِضِيقِ الْمَكَانِ بِالْجَبَلِ، وَقِيلَ - وَهُوَ أَصَحُّ: إِنَّ دُعَاءَهُ كَانَ فِي نَفْسِ الْعِبَادَةِ قَبْلَ الْفَرَاغِ مِنْهَا، فَلَمَّا رَمَى جَمْرَةَ الْعَقَبَةِ، فَرَغَ الرَّمْيُ، وَالدُّعَاءُ فِي صُلْبِ الْعِبَادَةِ قَبْلَ الْفَرَاغِ مِنْهَا أَفْضَلُ مِنْهُ بَعْدَ الْفَرَاغِ مِنْهَا ، وَهَذَا كَمَا كَانَتْ سُنَّتُّهُ فِي دُعَائِهِ فِي الصَّلَاةِ؛ إِذْ كَانَ يَدْعُو فِي صُلْبِهَا، فَأَمَّا بَعْدَ الْفَرَاغِ مِنْهَا، فَلَمْ يَثْبُتْ عَنْهُ أَنَّهُ كَانَ يَعْتَادُ الدُّعَاءَ، وَمَنْ رَوَى عَنْهُ ذَلِكَ فَقَدْ غَلِطَ عَلَيْهِ، وَإِنْ رُوِيَ فِي غَيْرِ الصَّحِيحِ أَنَّهُ كَانَ أَحْيَانًا يَدْعُو بِدُعَاءٍ عَارِضٍ بَعْدَ السَّلَامِ، وَفِي صِحَّتِهِ نَظَرٌ. وَبِالْجُمْلَةِ فَلَا رَيْبَ أَنَّ عَامَّةَ أَدْعِيَتِهِ الَّتِي كَانَ يَدْعُو بِهَا، وَعَلَّمَهَا الصِّدِّيقَ إِنَّمَا هِيَ فِي صُلْبِ الصَّلَاةِ، وَأَمَّا حَدِيثُ مُعَاذِ بْنِ جَبَلٍ: ( لَا تَنْسَ أَنْ تَقُولَ دُبُرَ كُلِّ صَلَاةٍ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ، وَحُسْنِ عِبَادَتِكَ ) فَدُبُرُ الصَّلَاةِ يُرَادُ بِهِ آخِرُهَا قَبْلَ السَّلَامِ مِنْهَا، كَدُبُرِ الْحَيَوَانِ وَيُرَادُ بِهِ مَا بَعْدَ السَّلَامِ كَقَوْلِهِ: ( تُسَبِّحُونَ اللَّهَ وَتُكَبِّرُونَ وَتَحْمَدُونَ دُبُرَ كُلِّ صَلَاةٍ ) الْحَدِيثَ. وَاللَّهُ أَعْلَمُ. وَالَّذِي يَغْلِبُ عَلَى الظَّنِّ أَنَّهُ أَنَّهُ كَانَ يَرْمِي قَبْلَ الصَّلَاةِ، ثُمَّ يَرْجِعُ فَيُصَلِّي، لِأَنَّ جَابِرًا وَغَيْرَهُ قَالُوا: كَانَ يَرْمِي إِذَا زَالَتِ الشَّمْسُ فَعَقَّبُوا زَوَالَ الشَّمْسِ بِرَمْيِهِ وَأَيْضًا فَإِنَّ وَقْتَ الزَّوَالِ لِلرَّمْيِ أَيَّامَ مِنًى، كَطُلُوعِ الشَّمْسِ لِرَمْيِ يَوْمِ النَّحْرِ. وَرَوَى التِّرْمِذِيُّ، وَابْنُ مَاجَهْ، عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ يَرْمِي الْجِمَارَ إِذَا زَالَتِ الشَّمْسُ زَادَ ابْنُ مَاجَهْ. قَدْرُ مَا إِذَا فَرَغَ مِنْ رَمْيِهِ ﷺ صَلَّى الظُّهْرَ. وَذَكَرَ الْإِمَامُ أَحْمَدُ: أَنَّهُ ﷺ كَانَ يَرْمِي يَوْمَ النَّحْرِ رَاكِبًا، وَأَيَّامَ مِنًى مَاشِيًا، فِي ذَهَابِهِ وَرُجُوعِهِ.
Translation
✧ (THE PROPHET'S ﷺ RETURN TO MINĀ AFTER PRAYING ẒUHR IN MAKKAH) Then he returned to Minā. There is disagreement about where he prayed Ẓuhr that day. In the "Two Ṣaḥīḥs": from Ibn ʿUmar, that he ﷺ (performed the ifāḍah on the Day of Sacrifice, then returned and prayed Ẓuhr in Minā). In "Ṣaḥīḥ Muslim": from Jābir, that he ﷺ (prayed Ẓuhr in Makkah), and likewise said ʿĀʾishah. There is disagreement about giving preponderance to one of these two statements over the other. Abū Muḥammad b. Ḥazm said: the statement of ʿĀʾishah and Jābir is more worthy, and a group followed him in this, and they gave preponderance to this statement by several considerations. One of them: that it is the narration of two, and they are more worthy than one. The second: that ʿĀʾishah was the most special of people to him ﷺ, and she had of closeness and special relation to him and distinction what no other had. The third: that Jābir's account of the Prophet's ﷺ ḥajj from its beginning to its end is the most complete account, and he memorized the story and controlled it, until he controlled its details, until he controlled from it a matter unrelated to the rites, which is the Prophet's ﷺ stopping on the night of Jamʿ on the road, where he relieved himself at the mountain pass, then performed a light ablution. Whoever controlled this much is more worthy of controlling the place of his prayer on the Day of Sacrifice. The fourth: that the Farewell Ḥajj was in Ādhār, which is the equinox of night and day, and he departed from Muzdalifah before sunrise to Minā, and gave a sermon to the people there, and slaughtered great sacrificial camels and divided them, and some of their meat was cooked for him, and he ate from it, and threw the jamrah, and shaved his head, and perfumed himself, then performed the ifāḍah, and circumambulated and drank from the water of Zamzam, and from the nabīdh of the watering place, and stood over them while they were giving water. These are actions that appear most clearly that they cannot be completed in an amount of time that would allow returning to Minā, such that he could catch the time of Ẓuhr in the season of Ādhār. The fifth: that these two ḥadīths run the course of the transmitter and the maintainer, for his ﷺ habit in his ḥajj was to pray in his dwelling where he was staying with the Muslims. Ibn ʿUmar followed the habit, while Jābir and ʿĀʾishah ؓ controlled the matter that was outside his habit, so it is more worthy to be the preserved one. Another group gave preponderance to the statement of Ibn ʿUmar for several considerations. One of them: that had he prayed Ẓuhr in Makkah, the Companions would not have prayed in Minā singly and in groups. Rather, they would have had no choice but to pray behind an imam acting as his deputy, and no one ever transmitted this. Nor does anyone say that he appointed a deputy to pray with them. And had he not known that he would return to them and pray with them, he would have said: if the prayer comes and I am not with you, let so-and-so pray with you. Since neither this nor that occurred, and the Companions did not pray there singly, definitively, and it was not their habit when gathered to pray in separate groups, it is known that they prayed with him according to their habit. The second: that had he prayed in Makkah, some of the people of the town would have been behind him while they were residents, and he would have commanded them to complete their prayer, and it is not transmitted that they stood and completed their prayer after his salutation. Since neither this nor that is transmitted, rather it is definitively known to be absent, it is known that he did not pray in Makkah at that time. As for what some who have no knowledge transmit, that he said: (O people of Makkah, complete your prayer, for we are a traveling people), he only said that in the Year of the Conquest, not in his ḥajj. The third: that it is known that when he circumambulated, he prayed the two rakʿahs of circumambulation, and it is known that many of the Muslims were behind him following him in his actions and rites. Perhaps when he prayed the two rakʿahs of circumambulation, with the people behind him following him, some thought that it was the Ẓuhr prayer, especially if that was at the time of Ẓuhr. This illusion cannot have its possibility removed, unlike his praying in Minā, which admits of nothing but the obligatory prayer. The fourth: that it is not preserved from him in his ḥajj that he prayed the obligatory prayer inside Makkah. Rather, he only prayed at his dwelling in al-Abṭaḥ with the Muslims during his stay, praying with them wherever they camped, not praying in any place other than the general dwelling. The fifth: that the ḥadīth of Ibn ʿUmar is agreed upon, while the ḥadīth of Jābir is among the singular narrations of Muslim. So the ḥadīth of Ibn ʿUmar is more authentic than it, and likewise in its chain, for its narrators are better memorizers, more famous, and more precise. Where does Ḥātim b. Ismāʿīl stand compared to ʿUbayd Allāh b. ʿUmar al-ʿUmarī, and where does the memorization of Jaʿfar stand compared to the memorization of Nāfiʿ? The sixth: that the ḥadīth of ʿĀʾishah has been muddled regarding the time of his circumambulation. It is narrated from her in three ways: one, that he circumambulated during the day; the second, that he delayed the circumambulation until night; the third, that he performed the ifāḍah at the end of his day. She did not control the time of the ifāḍah in it, nor the place of the prayer, unlike the ḥadīth of Ibn ʿUmar. The seventh: that the ḥadīth of Ibn ʿUmar is more authentic than it without dispute, for the ḥadīth of ʿĀʾishah is from the narration of Muḥammad b. Isḥāq from ʿAbd al-Raḥmān b. al-Qāsim, from his father, from her. Ibn Isḥāq is disputed regarding using him as proof, and he did not state hearing explicitly but used ʿanʿanah, so how can it be given precedence over the statement of ʿUbayd Allāh: Nāfiʿ narrated to me from Ibn ʿUmar. The eighth: that the ḥadīth of ʿĀʾishah is not clear that he ﷺ prayed Ẓuhr in Makkah, for its wording is thus: The Messenger of Allah ﷺ performed the ifāḍah at the end of his day when he prayed Ẓuhr, then returned to Minā, and stayed there the nights of the Days of Tashrīq, throwing the jamrah when the sun declined, each jamrah with seven pebbles. Where is the explicit indication of this ḥadīth that he prayed Ẓuhr that day in Makkah? And where is this in explicit indication compared to the statement of Ibn ʿUmar: he performed the ifāḍah on the Day of Sacrifice, then prayed Ẓuhr in Minā, meaning returning? And where is a ḥadīth that the authors of the Ṣaḥīḥ agreed to include, compared to a ḥadīth disputed regarding using it as proof? And Allah knows best. His throwing of the jamarāt was when the sun declined, before the prayer, and when he threw the two jamrahs he would stand on top of them, and he threw Jamrat al-ʿAqabah from the bottom of the valley. He would stand at the first jamrah longer than he stood at the second, and he would not stand at the third, and when he threw it he departed. When he threw the two jamrahs he would stand at them and raise his hands, not doing that at the throwing of al-ʿAqabah, for when he threw it he departed. He forbade anyone to spend the nights of Minā elsewhere, and he permitted the shepherds to spend the nights at Minā. Whoever of them came and threw at night, he permitted that for him, and said: throw with pebbles like the pebbles of khudhf. His wives would throw with the night. Then the Messenger of Allah ﷺ returned to Minā on that day of his and spent the night there. When morning came he awaited the sun's decline. When the sun declined he walked from his camp to the jamarāt and did not ride. He began with the first jamrah, which is next to the mosque of al-Khayf, and threw it with seven pebbles, one after another, saying with each pebble: "Allāhu akbar." Then he advanced to the jamrah in front of it until he reached level ground, then stood facing the qiblah, then raised his hands and made a long supplication, about the length of Sūrat al-Baqarah. Then he ﷺ came to the middle jamrah and threw it likewise, then descended to the left, toward the place of farewell, and stood facing the qiblah, raising his hands, supplicating nearly as long as his first standing. Then he came to the third jamrah, which is Jamrat al-ʿAqabah, and entered the bottom of the valley and faced the jamrah sideways, placing the House on his left and Minā on his right, and threw it with seven pebbles likewise. He did not throw it from above it as the ignorant do, nor did he place it on his right and face the House at the time of throwing, as more than one of the jurists mentioned. When he completed the throwing he returned immediately and did not stand at it. It was said: because of the narrowness of the place at the mountain; and it was said—and this is more correct—that his supplication was within the act of worship itself before finishing it. When he threw Jamrat al-ʿAqabah, the throwing was finished, and supplication in the midst of the act of worship before finishing it is better than after finishing it. This is like his Sunnah in his supplication in prayer, for he would supplicate in its midst, but after finishing it, it is not established that he habitually supplicated. Whoever narrated that from him has erred regarding him, even if it is narrated outside the Ṣaḥīḥ that he sometimes would supplicate with an occasional supplication after the salutation, and its authenticity is questionable. In sum, there is no doubt that the generality of his supplications that he used to make, and that he taught al-Ṣiddīq, were only in the midst of prayer. As for the ḥadīth of Muʿādh b. Jabal: (Do not forget to say at the end of every prayer: O Allah, help me to remember You, thank You, and worship You well), the end of the prayer is meant as its last part before the salutation from it, like the hindquarters of an animal, and it is meant as what is after the salutation, like his saying: (You glorify Allah, magnify Him, and praise Him at the end of every prayer)—the ḥadīth. And Allah knows best. What predominates in opinion is that he used to throw before the prayer, then return and pray, because Jābir and others said: he used to throw when the sun declined, so they connected the sun's decline with his throwing. Also, the time of decline for throwing during the days of Minā is like sunrise for throwing on the Day of Sacrifice. Al-Tirmidhī and Ibn Mājah narrated from Ibn ʿAbbās ؓ who said: The Messenger of Allah ﷺ used to throw the jamarāt when the sun declined. Ibn Mājah added: an amount such that when he ﷺ finished his throwing, he prayed Ẓuhr. Imām Aḥmad mentioned that he ﷺ used to throw on the Day of Sacrifice riding, and during the days of Minā walking, in his going and returning.
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