Tarikh (al-Tabari) 1336
The Treaty of al-Hudaybiyah
بَعْضِ مَا فِي قِصَّةِ الْحُدَيْبِيَةِ مِنَ الْفَوَائِدِ الْفِقْهِيَّةِ فَمِنْهَا: اعْتِمَارُ النَّبِيِّ ﷺ فِي أَشْهُرِ الْحَجِّ ، فَإِنَّهُ خَرَجَ إِلَيْهَا فِي ذِي الْقَعْدَةِ. وَمِنْهَا: أَنَّ الْإِحْرَامَ بِالْعُمْرَةِ مِنَ الْمِيقَاتِ أَفْضَلُ، كَمَا أَنَّ الْإِحْرَامَ بِالْحَجِّ كَذَلِكَ، فَإِنَّهُ أَحْرَمَ بِهِمَا مِنْ ذِي الْحُلَيْفَةِ، وَبَيْنَهَا وَبَيْنَ الْمَدِينَةِ مِيلٌ أَوْ نَحْوُهُ، وَأَمَّا حَدِيثُ ( مَنْ أَحْرَمَ بِعُمْرَةٍ مِنْ بَيْتِ الْمَقْدِسِ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ ) وَفِي لَفْظٍ: ( كَانَتْ كَفَّارَةً لِمَا قَبْلَهَا مِنَ الذُّنُوبِ ) فَحَدِيثٌ لَا يَثْبُتُ، وَقَدِ اضْطُرِبَ فِيهِ إِسْنَادًا وَمَتْنًا اضْطِرَابًا شَدِيدًا. وَمِنْهَا: أَنَّ سَوْقَ الْهَدْيِ مَسْنُونٌ فِي الْعُمْرَةِ الْمُفْرَدَةِ كَمَا هُوَ مَسْنُونٌ فِي الْقِرَانِ. وَمِنْهَا: أَنَّ إِشْعَارَ الْهَدْيِ سُنَّةٌ لَا مُثْلَةٌ مَنْهِيٌّ عَنْهَا. وَمِنْهَا: اسْتِحْبَابُ مُغَايَظَةِ أَعْدَاءِ اللَّهِ ؛ فَإِنَّ النَّبِيَّ ﷺ أَهْدَى فِي جُمْلَةِ هَدْيِهِ جَمَلًا لأبي جهل فِي أَنْفِهِ بُرَةٌ مِنْ فِضَّةٍ يَغِيظُ بِهِ الْمُشْرِكِينَ، وَقَدْ قَالَ تَعَالَى فِي صِفَةِ النَّبِيِّ ﷺ وَأَصْحَابِهِ: ( وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ ) [ الْفَتْحُ: 29 ]، وَقَالَ عَزَّ وَجَلَّ ( ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ ) [ التَّوْبَةُ: 120 ]. وَمِنْهَا: أَنَّ أَمِيرَ الْجَيْشِ يَنْبَغِي لَهُ أَنْ يَبْعَثَ الْعُيُونَ أَمَامَهُ نَحْوَ الْعَدُوِّ. وَمِنْهَا: أَنَّ الِاسْتِعَانَةَ بِالْمُشْرِكِ الْمَأْمُونِ فِي الْجِهَادِ جَائِزَةٌ عِنْدَ الْحَاجَةِ؛ لِأَنَّ عينه الخزاعي كَانَ كَافِرًا إِذْ ذَاكَ، وَفِيهِ مِنَ الْمَصْلَحَةِ أَنَّهُ أَقْرَبُ إِلَى اخْتِلَاطِهِ بِالْعَدُوِّ وَأَخْذِهِ أَخْبَارَهُمْ. وَمِنْهَا: اسْتِحْبَابُ مَشُورَةِ الْإِمَامِ رَعِيَّتَهُ وَجَيْشَهُ اسْتِخْرَاجًا لِوَجْهِ الرَّأْيِ وَاسْتِطَابَةً لِنَفُوسِهِمْ، وَأَمْنًا لِعَتَبِهِمْ وَتَعَرُّفًا لِمَصْلَحَةٍ يَخْتَصُّ بِعِلْمِهَا بَعْضُهُمْ دُونَ بَعْضٍ، وَامْتِثَالًا لِأَمْرِ الرَّبِّ فِي قَوْلِهِ تَعَالَى: ( وَشَاوِرْهُمْ فِي الْأَمْرِ ) [ آلَ عِمْرَانَ: 159 ] وَقَدْ مَدَحَ سُبْحَانَهُ وَتَعَالَى عِبَادَهُ بِقَوْلِهِ: ( وَأَمْرُهُمْ شُورَى بَيْنَهُمْ ) [ الشُّورَى: 38 ]. وَمِنْهَا: جَوَازُ سَبْيِ ذَرَارِيِّ الْمُشْرِكِينَ إِذَا انْفَرَدُوا عَنْ رِجَالِهِمْ قَبْلَ مُقَاتَلَةِ الرِّجَالِ . وَمِنْهَا: رَدُّ الْكَلَامِ الْبَاطِلِ، وَلَوْ نُسِبَ إِلَى غَيْرِ مُكَلَّفٍ، فَإِنَّهُمْ لَمَّا قَالُوا: خَلَأَتِ الْقَصْوَاءُ. يَعْنِي حَرَنَتْ وَأَلَحَّتْ فَلَمْ تَسِرْ، وَالْخِلَاءُ فِي الْإِبِلِ بِكَسْرِ الْخَاءِ وَالْمَدِّ، نَظِيرُ الْحِرَانِ فِي الْخَيْلِ، فَلَمَّا نَسَبُوا إِلَى النَّاقَةِ مَا لَيْسَ مِنْ خُلُقِهَا وَطَبْعِهَا رَدَّهُ عَلَيْهِمْ، وَقَالَ: ( مَا خَلَأَتْ وَمَا ذَاكَ لَهَا بِخُلُقٍ ) ثُمَّ أَخْبَرَ ﷺ عَنْ سَبَبِ بُرُوكِهَا، وَأَنَّ الَّذِي حَبَسَ الْفِيلَ عَنْ مَكَّةَ حَبَسَهَا لِلْحِكْمَةِ الْعَظِيمَةِ الَّتِي ظَهَرَتْ بِسَبَبِ حَبْسِهَا وَمَا جَرَى بَعْدَهُ. وَمِنْهَا: أَنَّ تَسْمِيَةَ مَا يُلَابِسُهُ الرَّجُلُ مِنْ مَرَاكِبِهِ وَنَحْوِهَا سُنَّةٌ. وَمِنْهَا: جَوَازُ الْحَلِفِ ، بَلِ اسْتِحْبَابُهُ عَلَى الْخَبَرِ الدِّينِيِّ الَّذِي يُرِيدُ تَأْكِيدَهُ، وَقَدْ حُفِظَ عَنِ النَّبِيِّ ﷺ الْحَلِفُ فِي أَكْثَرَ مِنْ ثَمَانِينَ مَوْضِعًا، وَأَمَرَهُ اللَّهُ تَعَالَى بِالْحَلِفِ عَلَى تَصْدِيقِ مَا أَخْبَرَ بِهِ فِي ثَلَاثَةِ مَوَاضِعَ: فِي ( سُورَةِ يُونُسَ ) و ( سَبَأٍ ) و ( التَّغَابُنِ ). وَمِنْهَا: أَنَّ الْمُشْرِكِينَ وَأَهْلَ الْبِدَعِ وَالْفُجُورِ وَالْبُغَاةِ وَالظَّلَمَةِ إِذَا طَلَبُوا أَمْرًا يُعَظِّمُونَ فِيهِ حُرْمَةً مِنْ حُرُمَاتِ اللَّهِ تَعَالَى، أُجِيبُوا إِلَيْهِ وَأُعْطُوهُ وَأُعِينُوا عَلَيْهِ، وَإِنْ مَنَعُوا غَيْرَهُ فَيُعَاوَنُونَ عَلَى مَا فِيهِ تَعْظِيمُ حُرُمَاتِ اللَّهِ تَعَالَى، لَا عَلَى كُفْرِهِمْ وَبَغْيِهِمْ، وَيُمْنَعُونَ مِمَّا سِوَى ذَلِكَ، فَكُلُّ مَنِ الْتَمَسَ الْمُعَاوَنَةَ عَلَى مَحْبُوبٍ لِلَّهِ تَعَالَى مُرْضٍ لَهُ، أُجِيبَ إِلَى ذَلِكَ كَائِنًا مَنْ كَانَ، مَا لَمْ يَتَرَتَّبْ عَلَى إِعَانَتِهِ عَلَى ذَلِكَ الْمَحْبُوبِ مَبْغُوضٌ لِلَّهِ أَعْظَمُ مِنْهُ، وَهَذَا مِنْ أَدَقِّ الْمَوَاضِعِ وَأَصْعَبِهَا وَأَشَقِّهَا عَلَى النُّفُوسِ، وَلِذَلِكَ ضَاقَ عَنْهُ مِنَ الصَّحَابَةِ مَنْ ضَاقَ، وَقَالَ عمر مَا قَالَ، حَتَّى عَمِلَ لَهُ أَعْمَالًا بَعْدَهُ، وَالصِّدِّيقُ تَلَقَّاهُ بِالرِّضَى وَالتَّسْلِيمِ، حَتَّى كَانَ قَلْبُهُ فِيهِ عَلَى قَلْبِ رَسُولِ اللَّهِ ﷺ، وَأَجَابَ عمر عَمَّا سَأَلَ عَنْهُ مِنْ ذَلِكَ بِعَيْنِ جَوَابِ رَسُولِ اللَّهِ ﷺ، وَذَلِكَ يَدُلُّ عَلَى أَنَّ الصِّدِّيقَ ؓ أَفْضَلُ الصَّحَابَةِ وَأَكْمَلُهُمْ وَأَعْرَفُهُمْ بِاللَّهِ تَعَالَى وَرَسُولِهِ ﷺ ، وَأَعْلَمُهُمْ بِدِينِهِ وَأَقْوَمُهُمْ بِمَحَابِّهِ وَأَشَدُّهُمْ مُوَافَقَةً لَهُ، وَلِذَلِكَ لَمْ يَسْأَلْ عمر عَمَّا عَرَضَ لَهُ إِلَّا رَسُولَ اللَّهِ ﷺ وَصِدِّيقَهُ خَاصَّةً دُونَ سَائِرِ أَصْحَابِهِ. وَمِنْهَا: أَنَّ الْمُحْصَرَ يَنْحَرُ هَدْيَهُ حَيْثُ أُحْصِرَ مِنَ الْحِلِّ أَوِ الْحَرَمِ، وَأَنَّهُ لَا يَجِبُ عَلَيْهِ أَنْ يُوَاعِدَ مَنْ يَنْحَرُهُ فِي الْحَرَمِ إِذَا لَمْ يَصِلْ إِلَيْهِ، وَأَنَّهُ لَا يَتَحَلَّلُ حَتَّى يَصِلَ إِلَى مَحَلِّهِ، بِدَلِيلِ قَوْلِهِ تَعَالَى: ( وَالْهَدْيَ مَعْكُوفًا أَنْ يَبْلُغَ مَحِلَّهُ ) [ الْفَتْحُ: 25 ]. وَمِنْهَا: أَنَّ الْمَوْضِعَ الَّذِي نَحَرَ فِيهِ الْهَدْيَ كَانَ مِنَ الْحِلِّ، لَا مِنَ الْحَرَمِ؛ لِأَنَّ الْحَرَمَ كُلَّهُ مَحِلُّ الْهَدْيِ. وَمِنْهَا: أَنَّ الْمُحْصَرَ لَا يَجِبُ عَلَيْهِ الْقَضَاءُ ؛ لِأَنَّهُ ﷺ أَمَرَهُمْ بِالْحَلْقِ وَالنَّحْرِ، وَلَمْ يَأْمُرْ أَحَدًا مِنْهُمْ بِالْقَضَاءِ، وَالْعُمْرَةُ مِنَ الْعَامِ الْقَابِلِ لَمْ تَكُنْ وَاجِبَةً، وَلَا قَضَاءً عَنْ عُمْرَةِ الْإِحْصَارِ، فَإِنَّهُمْ كَانُوا فِي عُمْرَةِ الْإِحْصَارِ أَلْفًا وَأَرْبَعَمِائَةٍ، وَكَانُوا فِي عُمْرَةِ الْقَضِيَّةِ دُونَ ذَلِكَ، وَإِنَّمَا سُمِّيَتْ عُمْرَةَ الْقَضِيَّةِ وَالْقَضَاءِ لِأَنَّهَا الْعُمْرَةُ الَّتِي قَاضَاهُمْ عَلَيْهَا، فَأُضِيفَتِ الْعُمْرَةُ إِلَى مَصْدَرِ فِعْلِهِ. وَمِنْهَا: أَنَّ الْأَمْرَ الْمُطْلَقَ عَلَى الْفَوْرِ وَإِلَّا لَمْ يَغْضَبْ لِتَأْخِيرِهِمُ الِامْتِثَالَ عَنْ وَقْتِ الْأَمْرِ، وَقَدِ اعْتُذِرَ عَنْ تَأْخِيرِهِمُ الِامْتِثَالَ بِأَنَّهُمْ كَانُوا يَرْجُونَ النَّسْخَ، فَأَخَّرُوا مُتَأَوِّلِينَ لِذَلِكَ، وَهَذَا الِاعْتِذَارُ أَوْلَى أَنْ يُعْتَذَرَ عَنْهُ، وَهُوَ بَاطِلٌ؛ فَإِنَّهُ ﷺ لَوْ فَهِمَ مِنْهُمْ ذَلِكَ لَمْ يَشْتَدَّ غَضَبُهُ لِتَأْخِيرِ أَمْرِهِ، وَيَقُولُ: ( مَا لِي لَا أَغْضَبُ وَأَنَا آمُرُ بِالْأَمْرِ فَلَا أُتَّبَعُ ) وَإِنَّمَا كَانَ تَأْخِيرُهُمْ مِنَ السَّعْيِ الْمَغْفُورِ لَا الْمَشْكُورِ، وَقَدْ ؓ وَغَفَرَ لَهُمْ وَأَوْجَبَ لَهُمُ الْجَنَّةَ. وَمِنْهَا: أَنَّ الْأَصْلَ مُشَارَكَةُ أُمَّتِهِ لَهُ فِي الْأَحْكَامِ، إِلَّا مَا خَصَّهُ الدَّلِيلُ، وَلِذَلِكَ قَالَتْ أم سلمة: ( اخْرُجْ وَلَا تُكَلِّمْ أَحَدًا حَتَّى تَحْلِقَ رَأْسَكَ وَتَنْحَرَ هَدْيَكَ )، وَعَلِمَتْ أَنَّ النَّاسَ سَيُتَابِعُونَهُ. فَإِنْ قِيلَ: فَكَيْفَ فَعَلُوا ذَلِكَ اقْتِدَاءً بِفِعْلِهِ وَلَمْ يَمْتَثِلُوهُ حِينَ أَمَرَهُمْ بِهِ ؟ قِيلَ: هَذَا هُوَ السَّبَبُ الَّذِي لِأَجْلِهِ ظَنَّ مَنْ ظَنَّ أَنَّهُمْ أَخَّرُوا الِامْتِثَالَ طَمَعًا فِي النَّسْخِ، فَلَمَّا فَعَلَ النَّبِيُّ ﷺ ذَلِكَ عَلِمُوا حِينَئِذٍ أَنَّهُ حُكْمٌ مُسْتَقِرٌّ غَيْرُ مَنْسُوخٍ، وَقَدْ تَقَدَّمَ فَسَادُ هَذَا الظَّنِّ، وَلَكِنْ لَمَّا تَغَيَّظَ عَلَيْهِمْ وَخَرَجَ وَلَمْ يُكَلِّمْهُمْ وَأَرَاهُمْ أَنَّهُ بَادَرَ إِلَى امْتِثَالِ مَا أُمِرَ بِهِ، وَأَنَّهُ لَمْ يُؤَخِّرْ كَتَأْخِيرِهِمْ، وَأَنَّ اتِّبَاعَهُمْ لَهُ وَطَاعَتَهُمْ تُوجِبُ اقْتِدَاءَهُمْ بِهِ، بَادَرُوا حِينَئِذٍ إِلَى الِاقْتِدَاءِ بِهِ وَامْتِثَالِ أَمْرِهِ. وَمِنْهَا: جَوَازُ صُلْحِ الْكُفَّارِ عَلَى رَدِّ مَنْ جَاءَ مِنْهُمْ إِلَى الْمُسْلِمِينَ، وَأَلَّا يُرَدَّ مَنْ ذَهَبَ مِنَ الْمُسْلِمِينَ إِلَيْهِمْ، هَذَا فِي غَيْرِ النِّسَاءِ، وَأَمَّا النِّسَاءُ فَلَا يَجُوزُ اشْتِرَاطُ رَدِّهِنَّ إِلَى الْكُفَّارِ، وَهَذَا مَوْضِعُ النَّسْخِ خَاصَّةً فِي هَذَا الْعَقْدِ بِنَصِّ الْقُرْآنِ، وَلَا سَبِيلَ إِلَى دَعْوَى النَّسْخِ فِي غَيْرِهِ بِغَيْرِ مُوجِبٍ. وَمِنْهَا: أَنَّ خُرُوجَ الْبُضْعِ مِنْ مِلْكِ الزَّوْجِ مُتَقَوِّمٌ، وَلِذَلِكَ أَوْجَبَ اللَّهُ سُبْحَانَهُ رَدَّ الْمَهْرِ عَلَى مَنْ هَاجَرَتِ امْرَأَتُهُ وَحِيلَ بَيْنَهُ وَبَيْنَهَا، وَعَلَى مَنِ ارْتَدَّتِ امْرَأَتُهُ مِنَ الْمُسْلِمِينَ إِذَا اسْتَحَقَّ الْكُفَّارُ عَلَيْهِمْ رَدَّ مُهُورِ مَنْ هَاجَرَ إِلَيْهِمْ مِنْ أَزْوَاجِهِمْ، وَأَخْبَرَ أَنَّ ذَلِكَ حُكْمُهُ الَّذِي حَكَمَ بِهِ بَيْنَهُمْ ثُمَّ لَمْ يَنْسَخْهُ شَيْءٌ، وَفِي إِيجَابِهِ رَدَّ مَا أَعْطَى الْأَزْوَاجُ مِنْ ذَلِكَ دَلِيلٌ عَلَى تَقَوُّمِهِ بِالْمُسَمَّى، لَا بِمَهْرِ الْمِثْلِ. وَمِنْهَا: أَنَّ رَدَّ مَنْ جَاءَ مِنَ الْكُفَّارِ إِلَى الْإِمَامِ لَا يَتَنَاوَلُ مَنْ خَرَجَ مِنْهُمْ مُسْلِمًا إِلَى غَيْرِ بَلَدِ الْإِمَامِ، وَأَنَّهُ إِذَا جَاءَ إِلَى بَلَدِ الْإِمَامِ لَا يَجِبُ عَلَيْهِ رَدُّهُ بِدُونِ الطَّلَبِ؛ فَإِنَّ النَّبِيَّ ﷺ لَمْ يَرُدَّ أبا بصير حِينَ جَاءَهُ، وَلَا أَكْرَهَهُ عَلَى الرُّجُوعِ، وَلَكِنْ لَمَّا جَاءُوا فِي طَلَبِهِ مَكَّنَهُمْ مِنْ أَخْذِهِ وَلَمْ يُكْرِهْهُ عَلَى الرُّجُوعِ. وَمِنْهَا أَنَّ الْمُعَاهَدِينَ إِذَا تَسَلَّمُوهُ وَتَمَكَّنُوا مِنْهُ فَقَتَلَ أَحَدًا مِنْهُمْ لَمْ يَضْمَنْهُ بِدِيَةٍ وَلَا قَوَدٍ، وَلَمْ يَضْمَنْهُ الْإِمَامُ، بَلْ يَكُونُ حُكْمُهُ فِي ذَلِكَ حُكْمَ قَتْلِهِ لَهُمْ فِي دِيَارِهِمْ، حَيْثُ لَا حُكْمَ لِلْإِمَامِ عَلَيْهِمْ؛ فَإِنَّ أبا بصير قَتَلَ أَحَدَ الرَّجُلَيْنِ الْمُعَاهَدَيْنِ بِذِي الْحُلَيْفَةِ، وَهِيَ مِنْ حُكْمِ الْمَدِينَةِ، وَلَكِنْ كَانَ قَدْ تَسَلَّمُوهُ وَفُصِلَ عَنْ يَدِ الْإِمَامِ وَحُكْمِهِ. وَمِنْهَا: أَنَّ الْمُعَاهَدِينَ إِذَا عَاهَدُوا الْإِمَامَ فَخَرَجَتْ مِنْهُمْ طَائِفَةٌ، فَحَارَبَتْهُمْ وَغَنِمَتْ أَمْوَالَهُمْ، وَلَمْ يَتَحَيَّزُوا إِلَى الْإِمَامِ، لَمْ يَجِبْ عَلَى الْإِمَامِ دَفْعُهُمْ عَنْهُمْ وَمَنْعُهُمْ مِنْهُمْ، وَسَوَاءٌ دَخَلُوا فِي عَقْدِ الْإِمَامِ وَعَهْدِهِ وَدِينِهِ أَوْ لَمْ يَدْخُلُوا، وَالْعَهْدُ الَّذِي كَانَ بَيْنَ النَّبِيِّ ﷺ وَبَيْنَ الْمُشْرِكِينَ لَمْ يَكُنْ عَهْدًا بَيْنَ أبي بصير وَأَصْحَابِهِ وَبَيْنَهُمْ، وَعَلَى هَذَا فَإِذَا كَانَ بَيْنَ بَعْضِ مُلُوكِ الْمُسْلِمِينَ وَبَعْضِ أَهْلِ الذِّمَّةِ مِنَ النَّصَارَى وَغَيْرِهِمْ عَهْدٌ جَازَ لِمَلِكٍ آخَرَ مِنْ مُلُوكِ الْمُسْلِمِينَ أَنْ يَغْزُوَهُمْ وَيَغْنَمَ أَمْوَالَهُمْ إِذَا لَمْ يَكُنْ بَيْنَهُ وَبَيْنَهُمْ عَهْدٌ، كَمَا أَفْتَى بِهِ شَيْخُ الْإِسْلَامِ فِي نَصَارَى مَلَطْيَةَ وَسَبْيِهِمْ، مُسْتَدِلًّا بِقِصَّةِ أبي بصير مَعَ الْمُشْرِكِينَ.
Translation
✧ Some of the jurisprudential benefits in the story of al-Hudaybiyah Among them: The Prophet ﷺ performed ʿumrah during the months of Hajj, for he set out for it in Dhū al-Qaʿdah. Among them: That entering iḥrām for ʿumrah from the mīqāt is better, just as entering iḥrām for Hajj is likewise. For he entered iḥrām for it from Dhū al-Ḥulayfah, and between it and Madinah there is a mile or so. As for the ḥadīth, “Whoever enters iḥrām for an ʿumrah from Bayt al-Maqdis, his past and future sins are forgiven,” and in another wording, “It is an expiation for the sins that preceded it,” it is a ḥadīth that is not established; its chain and text have been severely disordered. Among them: That driving the sacrificial animal is sunnah in the single ʿumrah, just as it is sunnah in qirān. Among them: That marking the sacrificial animal is a sunnah, not a mutilation that is forbidden. Among them: The recommendation of enraging the enemies of Allah; for the Prophet ﷺ included among his sacrificial animals a camel of Abū Jahl with a silver nose ring on its nose to enrage the polytheists. And He, Exalted, said in describing the Prophet ﷺ and his companions: “And their likeness in the Gospel is like a seed that puts forth its shoot and strengthens it and becomes thick and stands straight upon its stem, delighting the sowers, that He may enrage the disbelievers through them” [al-Fatḥ: 29]. And He, Mighty and Majestic, said: “That is because they are not afflicted with thirst or fatigue or hunger in the cause of Allah, nor do they tread any place that enrages the disbelievers, nor do they gain any gain from an enemy except that a righteous deed is recorded for them thereby. Indeed, Allah does not let the reward of the doers of good be lost” [al-Tawbah: 120]. Among them: That the commander of the army should send scouts ahead of him toward the enemy. Among them: That seeking the help of a trustworthy polytheist in jihād is permissible when needed, because ʿAyn al-Khuzāʿī was then a disbeliever, and there is benefit in that he is closer to mixing with the enemy and obtaining their news. Among them: The recommendation that the imam consult his subjects and his army to elicit opinions, to win their hearts, to avoid their blame, and to learn of some benefit known to some of them and not others, in compliance with the command of the Lord in His saying, Exalted: “And consult them in the matter” [Āl ʿImrān: 159]. And He, Glorified and Exalted, praised His servants by saying: “And their affair is consultation among them” [al-Shūrā: 38]. Among them: The permissibility of taking the offspring of polytheists captive when they are separated from their men before fighting the men. Among them: Rejecting false speech, even if attributed to something not legally responsible. For when they said, “Al-Qaṣwāʾ has become refractory,” meaning she became stubborn and refused to move—al-khilāʾ in camels, with kasrah on the khāʾ and madd, is the counterpart of ḥirān in horses—when they attributed to the she-camel what is not of her nature and character, he rejected it from them and said: “She has not become refractory, and that is not in her character.” Then he ﷺ informed of the cause of her kneeling, and that the One who withheld the elephant from Makkah withheld her for the great wisdom that appeared as a result of her being withheld and what followed. Among them: That naming what a man uses of his mounts and the like is a sunnah. Among them: The permissibility of swearing, indeed its recommendation on religious news that one wishes to emphasize. It has been preserved from the Prophet ﷺ that he swore in more than eighty places, and Allah, Exalted, commanded him to swear to the truth of what he reported in three places: in Sūrat Yūnus, Sabaʾ, and al-Taghābun. Among them: That when polytheists, people of heresy, lewdness, rebellion, and oppression seek something in which they honor one of the sacred things of Allah, Exalted, they should be answered to it and given it and helped upon it. If they prevent something else, they are to be assisted in what honors the sacred things of Allah, Exalted, not in their disbelief and their rebellion, and they are to be prevented from what is besides that. So whoever seeks assistance in what is beloved to Allah, Exalted, and pleasing to Him, he is to be answered to that, whoever he may be, as long as there does not result from helping him upon that beloved thing something hateful to Allah greater than it. This is among the subtlest, most difficult, and hardest matters upon souls. Therefore, some of the companions were distressed by it, and ʿUmar said what he said, until he later performed deeds for him. Al-Ṣiddīq received it with satisfaction and submission, so that his heart in it was upon the heart of the Messenger of Allah ﷺ. And ʿUmar answered what he asked about it with the exact answer of the Messenger of Allah ﷺ. That indicates that al-Ṣiddīq ؓ is the most excellent of the companions, the most complete of them, the most knowledgeable of them about Allah, Exalted, and His Messenger ﷺ, the most learned of them in His religion, the most upright of them in His beloved matters, and the strongest of them in conformity to him. Therefore, ʿUmar did not ask about what occurred to him except the Messenger of Allah ﷺ and his Ṣiddīq specifically, apart from the rest of his companions. Among them: That the one who is prevented from reaching the House slaughters his sacrificial animal where he is prevented, whether in the ḥill or the ḥaram, and that he is not required to appoint someone to slaughter it in the ḥaram if he cannot reach it, and that he does not exit iḥrām until it reaches its place, based on the saying of the Exalted: “And the sacrificial animal is prevented from reaching its place of sacrifice” [al-Fatḥ: 25]. Among them: That the place where he slaughtered the sacrificial animal was in the ḥill, not the ḥaram, because the entire ḥaram is a place for the sacrificial animal. Among them: That the one who is prevented is not required to make up the missed rites, because he ﷺ commanded them to shave and to slaughter, and he did not command any of them to make up. The ʿumrah of the following year was not obligatory, nor was it a make-up for the ʿumrah of iḥṣār, for in the ʿumrah of iḥṣār they were one thousand four hundred, and in the ʿumrah of the treaty they were less than that. It was only called the ʿumrah of the treaty and the make-up because it was the ʿumrah upon which he made a treaty with them, so the ʿumrah was attributed to the verbal noun of his action. Among them: That the absolute command requires immediate action; otherwise he would not have become angry at their delaying compliance beyond the time of the command. It has been offered as an excuse for their delaying compliance that they were hoping for abrogation, so they delayed with that interpretation. This excuse deserves to be excused, and it is false, for if he ﷺ had understood that from them, his anger would not have been severe at the delay of his command, and he said: “What is wrong with me that I command a matter and I am not followed?” Their delay was from the effort that is forgiven, not the one that is thanked. And he ؓ and He forgave them and made Paradise obligatory for them. Among them: That the principle is that his community shares with him in rulings, except what the proof specifies for him alone. Therefore, Umm Salamah said: “Go out and do not speak to anyone until you shave your head and slaughter your sacrificial animal,” and she knew that the people would follow him. If it is said: How did they do that in imitation of his action when they did not comply when he commanded them? It is said: This is the cause for which some thought that they delayed compliance hoping for abrogation. When the Prophet ﷺ did that, they then knew that it was a settled ruling, not abrogated. The error of this thought has preceded, but when he became angry with them and went out and did not speak to them, and showed them that he hastened to comply with what he was commanded, and did not delay as they delayed, and that their following him and obeying him requires their imitation of him, then they hastened to imitate him and comply with his command. Among them: The permissibility of making peace with the disbelievers on condition of returning those who come from them to the Muslims, and that those who leave the Muslims to them are not to be returned. This is for other than women. As for women, it is not permissible to stipulate returning them to the disbelievers, and this is the specific point of abrogation in this contract by the text of the Qurʾan, and there is no way to claim abrogation in other cases without justification. Among them: That the departure of the marriage right from the husband's ownership is valued, and therefore Allah, Glorified, required the return of the dowry to the one whose wife migrated and was separated from him, and to the one whose wife apostatized from the Muslims, when the disbelievers are entitled to have returned to them the dowries of their wives who migrated to them. And He informed that this is His ruling which He judged between them, and nothing abrogated it. In His requiring the return of what the husbands gave, there is proof that it is valued by the specified amount, not by the equivalent dowry. Among them: That the return of one who comes from the disbelievers to the imam does not include one who leaves them as a Muslim to other than the imam's land, and that if he comes to the imam's land, he is not required to return him without their demand. For the Prophet ﷺ did not return Abū Baṣīr when he came to him, nor did he force him to return. But when they came seeking him, he enabled them to take him and did not force him to return. Among them: That if the treaty people receive him and gain possession of him, and he kills one of them, he is not liable for blood money or retaliation, and the imam is not liable for him. Rather, his ruling in that is like his killing them in their own land, where the imam has no jurisdiction over them. For Abū Baṣīr killed one of the two treaty men at Dhū al-Ḥulayfah, which is under the jurisdiction of Madinah, but they had already received him and he was separated from the imam's hand and jurisdiction. Among them: That if the treaty people make a treaty with the imam, and a group among them breaks away and fights them and takes their property as booty, and they do not join the imam, the imam is not required to repel them from them or prevent them. It is the same whether they enter into the imam's contract, covenant, and religion or not. The covenant between the Prophet ﷺ and the polytheists was not a covenant between Abū Baṣīr and his companions and them. According to this, if there is a covenant between some Muslim kings and some of the protected people, such as Christians and others, it is permissible for another Muslim king to raid them and take their property as booty if there is no covenant between him and them, as Shaykh al-Islām ruled concerning the Christians of Malatya and their captivity, citing the story of Abū Baṣīr with the polytheists.
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