صحيح ابن خزيمه
Sahih Ibn Khuzaymah
جماع أبواب ذكر أفعال اختلف الناس فى إباحته للمحرم، نصت سنة النبى صلى الله عليه وسلم أو دلت على إباحتهاChapters on Acts Permitted for the Pilgrim by Sunnah
(352) بَابُ الْبَيْتُوتَةِ بِمِنًى لَيَالِيَ أَيَّامِ التَّشْرِيقِ.
Staying overnight at Mina during the days of Tashreeq.
Hadith 2956
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ سَعِيدٍ الأَشَجُّ ، حَدَّثَنَا أَبُو خَالِدٍ يَعْنِي سُلَيْمَانَ بْنَ حَسَّانَ ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ ، عَنْ عَائِشَةَ ، قَالَتْ : " أَفَاضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ آخِرِ يَوْمِهِ حِينَ صَلَّى الظُّهْرَ ، ثُمَّ رَجَعَ فَمَكَثَ بِمِنًى لَيَالِيَ أَيَّامِ التَّشْرِيقِ يَرْمِي الْجَمْرَةَ إِذَا زَالَتِ الشَّمْسُ كُلَّ جَمْرَةٍ بِسَبْعِ حَصَيَاتٍ يُكَبِّرُ مَعَ كُلِّ حَصَاةٍ ، وَيَقِفُ عِنْدَ الأُولَى وَعِنْدَ الثَّانِيَةِ ، فَيُطِيلُ الْقِيَامَ ، وَيَتَضَرَّعُ ، ثُمَّ يَرْمِي الثَّالِثَةَ وَلا يَقِفُ عِنْدَهَا " ، قَالَ أَبُو بَكْرٍ : هَذِهِ اللَّفْظَةُ : حِينَ صَلَّى الظُّهْرَ ، ظَاهِرُهَا خِلافُ خَبَرِ ابْنِ عُمَرَ الَّذِي ذَكَرْنَاهُ قَبْلُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاضَ يَوْمَ النَّحْرِ ، ثُمَّ رَجَعَ فَصَلَّى الظُّهْرَ بِمِنًى ، وَأَحْسَبُ أَنَّ مَعْنَى هَذِهِ اللَّفْظَةِ لا تُضَادُّ خَبَرَ ابْنِ عُمَرَ لَعَلَّ عَائِشَةَ أَرَادَتْ أَفَاضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ آخِرِ يَوْمِهِ حِينَ صَلَّى الظُّهْرَ بَعْدَ رُجُوعِهِ إِلَى مِنًى ، فَإِذَا حُمِلَ خَبَرُ عَائِشَةَ عَلَى هَذَا الْمَعْنَى لَمْ يَكُنْ مُخَالِفًا لِخَبَرِ ابْنِ عُمَرَ ، وَخَبَرُ ابْنِ عُمَرَ أَثْبَتُ إِسْنَادًا مِنْ هَذَا الْخَبَرِ ، وَخَبَرُ عَائِشَةَ مَا تَأَوَّلْتُ مِنَ الْجِنْسِ الَّذِي نَقُولُ : إِنَّ الْكَلامَ مُقَدَّمٌ وَمُؤَخَّرٌ ، كَقَوْلِهِ : الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَى عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجَا سورة الكهف آية 1 ، وَمَثَلُ هَذَا فِي الْقُرْآنِ كَثِيرٌ ، قَدْ بَيَّنْتُ بَعْضَهُ فِي كِتَابِ مَعَانِي الْقُرْآنِ ، وَسَأُبَيِّنُ بَاقِيَهُ إِنْ شَاءَ اللَّهُ ، وَهَذَا كَقَوْلِهِ : وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلائِكَةِ اسْجُدُوا لآدَمَ سورة الأعراف آية 11 ، فَمَعْنَى قَوْلِ عَائِشَةَ عَلَى هَذَا التَّأْوِيلِ أَفَاضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ آخِرِ يَوْمِهِ ، ثُمَّ رَجَعَ حِينَ صَلَّى الظُّهْرَ فَقَدَّمَ حِينَ صَلَّى الظُّهْرَ قَبْلَ قَوْلِهِ ثُمَّ رَجَعَ ، كَمَا قَدَّمَ اللَّهُ عَزَّ وَجَلَّ خَلَقْنَاكُمْ قَبْلَ قَوْلِهِ : ثُمَّ صَوَّرْنَاكُمْ ، وَالْمَعْنَى صَوَّرْنَاكُمْ ، ثُمَّ خَلَقْنَاكُمْ
Lady Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah on the day of sacrifice in the afternoon after he had prayed the Zuhr prayer. Then he returned to Mina and spent the nights of the days of Tashreeq in Mina. He would stone the Jamarat when the sun had declined, throwing seven pebbles at each Jamrah, and with each pebble he would recite « اللهُ أَكْبَرُ ». He would stand for a long time at the first and second Jamrah, supplicating earnestly and humbly, but after stoning the third Jamrah, he would not stop there.
Imam Abu Bakr (may Allah have mercy on him) says that these words, "after he had prayed the Zuhr prayer," apparently contradict the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both), which states that the Prophet (peace and blessings be upon him) performed the Tawaf al-Ifadah on the day of sacrifice, then returned to Mina and prayed the Zuhr prayer there. In my opinion, these words are not contradictory to the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both); perhaps Lady Aisha (may Allah be pleased with her) meant that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah in the afternoon of the day of sacrifice after praying the Zuhr prayer upon returning to Mina. If this meaning is taken from Lady Aisha's narration, then it does not oppose the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both). However, the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both) is stronger in terms of its chain of transmission. As for Lady Aisha's narration, I think there has been advancement and delay (taqdeem wa ta'kheer) in it. As the statement of Allah the Exalted is: « الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا » [ سورة الكهف : 1 ] "All praise is due to Allah, Who has sent down upon His servant the Book and has not placed therein any crookedness." There are countless examples of this kind; I have mentioned some examples in the book Ma'ani al-Qur'an, and soon I will mention the rest of such examples, insha'Allah. And this is like His statement: « وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ » [ سورة الأعراف : 11 ] "And We created you, then We shaped you, then We said to the angels, 'Prostrate to Adam.'" According to this interpretation, the meaning of Lady Aisha's narration is that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah at the end of the day of sacrifice, then he returned after he had prayed the Zuhr prayer. Thus, these words "after he had prayed the Zuhr prayer" have come earlier, and "then he returned" have come later. Whereas Allah the Exalted has brought forward the words "We created you" and delayed "then We shaped you," although the actual order is "We shaped you, then We created you."
Imam Abu Bakr (may Allah have mercy on him) says that these words, "after he had prayed the Zuhr prayer," apparently contradict the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both), which states that the Prophet (peace and blessings be upon him) performed the Tawaf al-Ifadah on the day of sacrifice, then returned to Mina and prayed the Zuhr prayer there. In my opinion, these words are not contradictory to the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both); perhaps Lady Aisha (may Allah be pleased with her) meant that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah in the afternoon of the day of sacrifice after praying the Zuhr prayer upon returning to Mina. If this meaning is taken from Lady Aisha's narration, then it does not oppose the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both). However, the narration of Sayyiduna Ibn Umar (may Allah be pleased with them both) is stronger in terms of its chain of transmission. As for Lady Aisha's narration, I think there has been advancement and delay (taqdeem wa ta'kheer) in it. As the statement of Allah the Exalted is: « الْحَمْدُ لِلَّهِ الَّذِي أَنزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَل لَّهُ عِوَجًا » [ سورة الكهف : 1 ] "All praise is due to Allah, Who has sent down upon His servant the Book and has not placed therein any crookedness." There are countless examples of this kind; I have mentioned some examples in the book Ma'ani al-Qur'an, and soon I will mention the rest of such examples, insha'Allah. And this is like His statement: « وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ » [ سورة الأعراف : 11 ] "And We created you, then We shaped you, then We said to the angels, 'Prostrate to Adam.'" According to this interpretation, the meaning of Lady Aisha's narration is that the Messenger of Allah (peace and blessings be upon him) performed the Tawaf al-Ifadah at the end of the day of sacrifice, then he returned after he had prayed the Zuhr prayer. Thus, these words "after he had prayed the Zuhr prayer" have come earlier, and "then he returned" have come later. Whereas Allah the Exalted has brought forward the words "We created you" and delayed "then We shaped you," although the actual order is "We shaped you, then We created you."
