Tarikh (al-Tabari) 1383
The Compensatory ʿUmrah
عُمْرَةُ الْقَضَاءِ وَيُقَالُ لَهَا عُمْرَةُ الْقِصَاصِ، لِأَنَّهُمْ صَدُّوا رَسُولَ اللَّهِ ﷺ فِي ذِي الْقَعْدَةِ فِي الشَّهْرِ الْحَرَامِ مِنْ سَنَةِ سِتٍّ، فَاقْتَصَّ رَسُولُ اللَّهِ ﷺ مِنْهُمْ، فَدَخَلَ مَكَّةَ فِي ذِي الْقَعْدَةِ، فِي الشَّهْرِ الْحَرَامِ الَّذِي صَدُّوهُ فِيهِ، مِنْ سَنَةِ سَبْعٍ. وَبَلَغَنَا عَنْ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: فَأَنْزَلَ اللَّهُ فِي ذَلِكَ: وَالْحُرُمَاتُ قِصَاصٌ وَيُقَالُ لَهَا: عُمْرَةُ الْقَضَاءِ، وَاخْتُلِفَ فِي تَسْمِيَتِهَا بِذَلِكَ، فَقَالَ السُّهَيْلِيُّ: لِأَنَّ رَسُولَ اللَّهِ ﷺ قَاضَى قُرَيْشًا عَلَيْهَا. لِأَنَّهُ قَضَى الْعُمْرَةَ الَّتِي صُدَّ عَنِ الْبَيْتِ فِيهَا، فَإِنَّهَا لَمْ تَكُنْ فَسَدَتْ بِصَدِّهِمْ لَهُ عَنِ الْبَيْتِ، بَلْ كَانَتْ عُمْرَةً تَامَّةً مُتَقَبَّلَةً، حَتَّى إِنَّهُمْ حِينَ حَلَقُوا شُعُورَهُمْ بِالْحَلِّ احْتَمَلَتْهَا الرِّيحُ فَأَلْقَتْهَا بِالْحَرَمِ، فَهِيَ مَعْدُودَةٌ فِي عُمَرِ النَّبِيِّ ﷺ زَادَ الْقَاضِي: فَالْمُرَادُ بِالْقَضَاءِ الْفَصْلُ الَّذِي وَقَعَ عَلَيْهِ الصُّلْحُ، وَلِذَلِكَ يُقَالُ لَهَا عُمْرَةُ الْقَضِيَّةِ. قَالَ أَهْلُ اللُّغَةِ: قَاضَى فُلَانٌ فُلَانًا: عَاهَدَهُ، وَقَاضَاهُ: عَاوَضَهُ، فَيَحْتَمِلُ تَسْمِيَتُهَا بِالْأَمْرَيْنِ، وَيُرَجِّحُ الثَّانِي تَسْمِيَتَهَا قِصَاصًا. وَقَالَ آخَرُونَ: بَلْ كَانَتْ قَضَاءً عَنِ الْعُمْرَةِ الْأُولَى، وَعَدَّ عُمْرَةَ الْحُدَيْبِيَةِ فِي الْعُمَرِ لِثُبُوتِ الْأَجْرِ فِيهَا لَا لِأَنَّهَا كَمُلَتْ، وَهَذَا خِلَافٌ مَبْنِيٌّ عَلَى الِاخْتِلَافِ فِي وُجُوبِ الْقَضَاءِ عَلَى مَنِ اعْتَمَرَ فَصُدَّ عَنِ الْبَيْتِ. وَاخْتَلَفَ الْفُقَهَاءُ فِي ذَلِكَ عَلَى أَرْبَعَةِ أَقْوَالٍ: أَحَدُهَا: أَنَّ مَنْ أُحْصِرَ عَنِ الْعُمْرَةِ يَلْزَمُهُ الْهَدْيُ وَالْقَضَاءُ، وَهَذَا إِحْدَى الرِّوَايَاتِ عَنْ أحمد، بَلْ أَشْهَرُهَا عَنْهُ. وَالثَّانِي: لَا قَضَاءَ عَلَيْهِ، وَعَلَيْهِ الْهَدْيُ، وَهُوَ قَوْلُ الشَّافِعِيِّ، ومالك فِي ظَاهِرِ مَذْهَبِهِ، وَرِوَايَةِ أبي طالب عَنْ أحمد. وَالثَّالِثُ: يَلْزَمُهُ الْقَضَاءُ، وَلَا هَدْيَ عَلَيْهِ، وَهُوَ قَوْلُ أبي حنيفة. وَالرَّابِعُ: لَا قَضَاءَ عَلَيْهِ، وَلَا هَدْيَ، وَهُوَ إِحْدَى الرِّوَايَاتِ عَنْ أحمد. فَمَنْ أَوْجَبَ عَلَيْهِ الْقَضَاءَ وَالْهَدْيَ، احْتَجَّ بِأَنَّ النَّبِيَّ ﷺ وَأَصْحَابَهُ نَحَرُوا الْهَدْيَ حِينَ صُدُّوا عَنِ الْبَيْتِ، ثُمَّ قَضَوْا مِنْ قَابِلٍ، قَالُوا: وَالْعُمْرَةُ تَلْزَمُ بِالشُّرُوعِ فِيهَا ، وَلَا يَسْقُطُ الْوُجُوبُ إِلَّا بِفِعْلِهَا وَنَحْرِ الْهَدْيِ لِأَجْلِ التَّحَلُّلِ قَبْلَ تَمَامِهَا، وَقَالُوا: وَظَاهِرُ الْآيَةِ يُوجِبُ الْهَدْيَ، لِقَوْلِهِ تَعَالَى: ( فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ) [ الْبَقَرَةِ: 196 ]. وَمَنْ لَمْ يُوجِبْهُمَا قَالُوا: لَمْ يَأْمُرِ النَّبِيُّ ﷺ الَّذِينَ أُحْصِرُوا مَعَهُ بِالْقَضَاءِ، وَلَا أَحَدًا مِنْهُمْ، وَلَا وَقَفَ الْحِلُّ عَلَى نَحْرِهمُ الْهَدْيَ بَلْ أَمَرَهُمْ أَنْ يَحْلِقُوا رُءُوسَهُمْ وَأَمَرَ مَنْ كَانَ مَعَهُ هَدْيٌ أَنْ يَنْحَرَ هَدْيَهُ. وَمَنْ أَوْجَبَ الْهَدْيَ دُونَ الْقَضَاءِ احْتَجَّ بِقَوْلِهِ: ( فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ). وَمَنْ أَوْجَبَ الْقَضَاءَ دُونَ الْهَدْيِ، احْتَجَّ بِأَنَّ الْعُمْرَةَ تَلْزَمُ بِالشُّرُوعِ، فَإِذَا أُحْصِرَ جَازَ لَهُ تَأْخِيرُهَا لِعُذْرِ الْإِحْصَارِ، فَإِذَا زَالَ الْحَصْرُ، أَتَى بِهَا بِالْوُجُوبِ السَّابِقِ، وَلَا يُوجِبُ تَخَلُّلُ التَّحَلُّلِ بَيْنَ الْإِحْرَامِ بِهَا أَوَّلًا وَبَيْنَ فِعْلِهَا فِي وَقْتِ الْإِمْكَانِ، شَيْئًا، وَظَاهِرُ الْقُرْآنِ يَرُدُّ هَذَا الْقَوْلَ، وَيُوجِبُ الْهَدْيَ دُونَ الْقَضَاءِ؛ لِأَنَّهُ جَعَلَ الْهَدْيَ هُوَ جَمِيعُ مَا عَلَى الْمُحْصَرِ، فَدَلَّ عَلَى أَنَّهُ يُكْتَفَى بِهِ مِنْهُ. وَاللَّهُ أَعْلَمُ. وَقَالَ ابْنُ إِسْحَاقَ: تُسَمَّى أَيْضًا عُمْرَةَ الصُّلْحَ . فَتَحَصَّلَ مِنْ أَسْمَائِهَا أَرْبَعَةٌ: الْقَضَاءُ، وَالْقَضِيَّةُ، وَالْقِصَاصُ وَالصُّلْحُ. وهَذِهِ الْعُمْرَةُ هِيَ الْمَذْكُورَةُ فِي قَوْلِهِ تَعَالَى فِي سُورَةِ " الْفَتْحِ " الْمُبَارَكَةِ: لَقَدْ صَدَقَ اللَّهُ رَسُولَهُ الرُّؤْيَا بِالْحَقِّ لَتَدْخُلُنَّ الْمَسْجِدَ الْحَرَامَ إِنْ شَاءَ اللَّهُ آمِنِينَ مُحَلِّقِينَ رُءُوسَكُمْ وَمُقَصِّرِينَ لَا تَخَافُونَ الْآيَةَ ( الْفَتْحِ: 27 ). وَهِيَ الْمَوْعُودُ بِهَا فِي قَوْلِهِ، عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ، لِعُمَرَ بْنِ الْخَطَّابِ حِينَ قَالَ لَهُ: أَلَمْ تَكُنْ تُحَدِّثُنَا أَنَّا سَنَأْتِي الْبَيْتَ وَنَطُوفُ بِهِ ؟ قَالَ: " بَلَى أَفَأَخْبَرْتُكَ أَنَّكَ تَأْتِيهِ عَامَكَ هَذَا ؟ " قَالَ: لَا. قَالَ: " فَإِنَّكَ آتِيهِ وَمُطَوِّفٌ بِهِ وَهِيَ الْمُشَارُ إِلَيْهَا فِي قَوْلِ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ حِينَ دَخَلَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ إِلَى مَكَّةَ، يَوْمَ عُمْرَةِ الْقَضَاءِ وَهُوَ يَقُولُ: خَلُّوا بَنِي الْكُفَّارِ عَنْ سَبِيلِهِ الْيَوْمَ نَضْرِبُكُمْ عَلَى تَأَوِيلِهِ كَمَا ضَرَبْنَاكُمْ عَلَى تَنْزِيلِهِ أَيْ هَذَا تَأْوِيلُ الرُّؤْيَا الَّتِي كَانَ رَآهَا رَسُولُ اللَّهِ ﷺ، جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ. وَجَّهُوا كَوْنَ تسمية هَذِهِ الْعُمْرَةِ غَزْوَةً بِأَنَّ مُوسَى بْنَ عُقْبَةَ ذَكَرَ فِي الْمَغَازِي عَنِ ابْنِ شِهَابٍ أَنَّهُ ﷺ خَرَجَ مُسْتَعِدًّا بِالسِّلَاحِ وَالْمُقَاتَلَةِ خَشْيَةَ أَنْ يَقَعَ مِنْ قُرَيْشٍ غَدْرٌ، وَلَا يَلْزَمَ مِنْ إِطْلَاقِ الْغَزْوَةِ وُقُوعُ الْمُقَاتَلَةِ. وَقَالَ ابْنُ الْأَثِيرِ - رَحِمَهُ اللَّهُ تَعَالَى - فِي الْجَامِعِ: هَذِهِ الْعُمْرَةُ لَيْسَتْ مِنِ الْغَزَوَاتِ، وَذَكَرَهَا الْبُخَارِيُّ فِي الْغَزَوَاتِ حَيْثُ تَضَمَّنَتْ ذِكْرَ الْمُصَالَحَةِ مَعَ الْمُشْرِكِينَ. الثَّالِثُ: قَالَ ابْنُ هِشَامٍ - رَحِمَهُ اللَّهُ تَعَالَى - قَوْلُهُ: «نَحْنُ قَتَلْنَاكُمْ عَلَى تَأْوِيلِهِ” إِلَى آخَرِ الْأَبْيَاتِ لِعَمَّارِ بْنِ يَاسِرٍ فِي غَيْرِ هَذَا الْيَوْمِ، قَالَ السُّهَيْلِيُّ: يَعْنِي يَوْمَ صِفِّينَ. قَالَ ابْنُ هِشَامٍ: وَالدَّلِيلُ عَلَى ذَلِكَ أَنَّ ابْنَ رَوَاحَةَ إِنَّمَا أَرَادَ الْمُشْرِكِينَ، وَالْمُشْرِكُونَ لَمْ يُقِرُّوا بِالتَّنْزِيلِ، وَإِنَّمَا يُقَاتَلُ عَلَى التَّأْوِيلِ مَنْ أَقَرَّ بِالتَّنَزُّلِ. قَالَ فِي الْبِدَايَةِ: وَفِيمَا قَالَهُ ابْنُ هِشَامٍ نَظَرٌ، فَإِنَّ الْبَيْهَقِيُّ رَوَى مِنْ غَيْرِ وَجْهٍ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ أَنَسٍ قَالَ: لَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ فِي عُمْرَةِ الْقَضَاءِ مَشَى عَبْدُ اللَّهِ بْنُ رَوَاحَةَ بَيْنَ يَدَيْهِ وَفِي رِوَايَةٍ وَهُوَ آخِذٌ بِغَرْزِهِ وَهُوَ يَقُولُ. الْأَبْيَاتَ السَّابِقَةَ. وَرَوَاهُ عَنْ يَزِيدَ بْنِ أَسْلَمَ - كَمَا سَبَقَ - وَقَدْ تَابَعَ ابْنَ إِسْحَاقَ عَلَى ذَلِكَ ابْنُ عُقْبَةَ وَغَيْرُهُ، وَقَالَ الْحَافِظُ - رَحِمَهُ اللَّهُ تَعَالَى - إِذَا ثَبَتَتِ الرِّوَايَةُ فَلَا مَانِعَ مِنْ إِطْلَاقِ ذَلِكَ، فَإِنَّ التَّقْدِيرَ عَلَى رَأْيِ ابْنِ هِشَامٍ: نَحْنُ ضَرَبْنَاكُمْ عَلَى تَأْوِيلِهِ أَيْ حَتَّى تُذْعِنُوا إِلَى ذَلِكَ التَّأْوِيلِ، وَيَجُوزُ أَنْ يَكُونَ التَّقْدِيرُ: نَحْنُ ضَرَبْنَاكُمْ عَلَى تَأْوِيلِ مَا فَهِمْنَا مِنْهُ حَتَّى تَدْخُلُوا فِيمَا دَخَلْنَا فِيهِ، وَإِذَا كَانَ ذَلِكَ مُحْتَمَلًا، وَثَبَتَتِ الرِّوَايَةُ سَقَطَ الِاعْتِرَاضُ. نَعَمِ الرِّوَايَةُ الَّتِي جَاءَ فِيهَا. «فَالْيَوْمَ نَضْرِبُكُمْ عَلَى تَأْوِيلِهِ” يَظْهَرُ أَنَّهُ قَوْلُ عَمَّارٍ، وَيَبْعُدُ أَنْ يَكُونَ مِنْ قَوْلِ ابْنِ رَوَاحَةَ، لِأَنَّهُ لَمْ يَقَعْ فِي عُمْرَةِ الْقَضَاءِ ضَرْبٌ وَلَا قِتَالٌ، وَصَحِيحُ الرِّوَايَةِ. «نَحْنُ ضَرَبْنَاكُمْ عَلَى تَأْوِيلِهِ. كَمَا ضَرَبْنَاكُمْ عَلَى تَنْزِيلِهِ. يُشِيرُ بِكُلٍّ مِنْهُمَا إِلَى مَا مَضَى، وَلَا مَانِعَ مِنْ أَنْ يَتَمَثَّلَ عَمَّارُ بْنُ يَاسِرٍ بِهَذَا الرَّجُزِ وَيَقُولُ هَذِهِ اللَّفْظَةَ، وَمَعْنَى قَوْلِهِ: «نَضْرِبُكُمْ عَلَى تَأْوِيلِهِ” أَيِ الْآنَ، وَجَازَ تَسْكِينُ الْبَاءِ لِضَرُورَةِ الشِّعْرِ، بَلْ هِيَ لُغَةٌ قُرِئَ بِهَا فِي الْمَشْهُورِ.
Translation
✧ The compensatory ʿUmrah, also called the ʿUmrah of Retaliation (qiṣāṣ), because they had barred the Messenger of Allah ﷺ in Dhū al-Qaʿdah, in the sacred month, in the year six, so the Messenger of Allah ﷺ retaliated against them and entered Makkah in Dhū al-Qaʿdah, in the sacred month in which they had barred him, in the year seven. We have heard from Ibn ʿAbbās that he said: Then Allah revealed concerning that: 'And [the violation of] sacred ordinances is subject to retaliation' (Q 2:194). It is also called the ʿUmrah of Fulfillment (qaḍāʾ), and there is disagreement about naming it that. Al-Suhaylī said: Because the Messenger of Allah ﷺ concluded an agreement with Quraysh over it. It was the fulfillment of the ʿumrah in which he had been barred from the House, for it had not been invalidated by their barring him from the House; rather, it was a complete, accepted ʿumrah, so much so that when they shaved their hair at the place of exiting iḥrām, the wind carried it and cast it into the sacred precinct. Thus it is counted among the Prophet's ʿumrahs. Al-Qāḍī added: The intended meaning of qaḍāʾ is the ruling that the peace agreement settled, and for that reason it is called the ʿUmrah of the Agreement (qaḍiyyah). The philologists say: Qāḍā fulān fulānan means he entered into a treaty with him, and qāḍāhu means he compensated him. Thus naming it could derive from either of the two, and the second is supported by calling it Retaliation. Others said: Rather, it was a make-up for the first ʿumrah, and they counted the ʿUmrah of al-Ḥudaybiyyah among the ʿumrahs because of the established reward in it, not because it was completed. This is a disagreement based on the difference over whether make-up is obligatory for one who entered iḥrām for ʿumrah and was barred from the House. The jurists differed over that in four opinions: First: If someone is prevented from completing ʿumrah, he must offer a sacrificial animal and make it up later. This is one of the reports from Aḥmad, indeed the most famous one from him. Second: No make-up is required, but the sacrificial animal is obligatory. This is the position of al-Shāfiʿī, and of Mālik according to the apparent sense of his school, and one report of Abū Ṭālib from Aḥmad. Third: Make-up is required, but no sacrificial animal. This is the position of Abū Ḥanīfah. Fourth: Neither make-up nor sacrificial animal is required. This is one of the reports from Aḥmad. Those who made both make-up and sacrificial animal obligatory argued that the Prophet ﷺ and his companions slaughtered the sacrificial animals when they were barred from the House, then made up the ʿumrah the following year. They said: The ʿumrah becomes binding once one enters iḥrām for it, and the obligation is only discharged by performing it and slaughtering the sacrificial animal for the purpose of exiting iḥrām before completing it. They said: The apparent meaning of the verse obliges the sacrificial animal, because of His saying, Exalted is He: 'But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals' (Q 2:196). Those who did not make either obligatory said: The Prophet ﷺ did not command those who were prevented with him to make up the ʿumrah, nor any one of them, nor did he make exiting iḥrām contingent on their slaughtering sacrificial animals; rather, he commanded them to shave their heads and commanded whoever had a sacrificial animal with him to slaughter it. Those who made the sacrificial animal obligatory but not make-up argued with His saying: 'But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals.' Those who made make-up obligatory but not the sacrificial animal argued that the ʿumrah becomes binding by entering iḥrām, and if one is prevented it is permissible to delay it due to the excuse of prevention; when the prevention is removed, he performs it due to the prior obligation. The intervening exit from iḥrām between the initial iḥrām for it and its performance at the time of possibility imposes nothing. The apparent meaning of the Qurʾān refutes this opinion and obliges the sacrificial animal without make-up, because it makes the sacrificial animal the entirety of what is due from the prevented person, indicating that it is sufficient for him. And Allah knows best. Ibn Isḥāq said: It is also called the ʿUmrah of the Peace (ṣulḥ). Thus four names for it are established: al-qaḍāʾ, al-qaḍiyyah, al-qiṣāṣ, and al-ṣulḥ. This ʿumrah is the one mentioned in His saying, Exalted is He, in the blessed Sūrah al-Fatḥ: 'Allah has certainly shown His Messenger the vision in truth: you will surely enter al-Masjid al-Ḥarām, if Allah wills, in safety, with heads shaved and [hair] shortened, not fearing' (Q 48:27). It is the one promised in the saying of the Prophet ﷺ to ʿUmar b. al-Khaṭṭāb when he said to him: 'Were you not telling us that we would come to the House and circumambulate it?' He said: 'Yes, but did I tell you that you would come to it this year of yours?' He said: 'No.' He said: 'You will come to it and circumambulate it.' It is the one referred to in the words of ʿAbd Allāh b. Rawāḥah when he entered ahead of the Messenger of Allah ﷺ into Makkah on the day of the compensatory ʿUmrah, reciting: Make way, O sons of the disbelievers, from his path; today we strike you for its interpretation, just as we struck you for its revelation. That is, this is the interpretation of the vision that the Messenger of Allah ﷺ had; it came like the break of dawn. They justified counting this ʿumrah as a military expedition by the fact that Mūsā b. ʿUqbah mentioned in the maghāzī, on the authority of Ibn Shihāb, that he ﷺ went out prepared with weapons and fighters, fearing treachery from Quraysh, and the label 'expedition' does not require that fighting occurred. Ibn al-Athīr, may Allah Most High have mercy on him, said in al-Jāmiʿ: This ʿumrah is not among the expeditions, but al-Bukhārī mentioned it among the expeditions because it included the peace agreement with the polytheists. Third: Ibn Hishām, may Allah Most High have mercy on him, said: The line 'We kill you for its interpretation' and the rest of the verses belong to ʿAmmār b. Yāsir on a day other than this one. Al-Suhaylī said: He means the day of Ṣiffīn. Ibn Hishām said: The evidence for that is that Ibn Rawāḥah only meant the polytheists, and the polytheists did not affirm the revelation; rather, one fights over interpretation only those who affirm the revelation. He said in al-Bidāyah: There is a problem with what Ibn Hishām said, for al-Bayhaqī narrated through more than one chain from ʿAbd al-Razzāq, from Maʿmar, from al-Zuhrī, from Anas, who said: When the Messenger of Allah ﷺ entered Makkah in the compensatory ʿUmrah, ʿAbd Allāh b. Rawāḥah walked before him—in one narration, while holding his stirrup—reciting: the previous verses. He also narrated it from Yazīd b. Aslam, as mentioned before. Ibn ʿUqbah and others followed Ibn Isḥāq in that. Al-Ḥāfiẓ, may Allah Most High have mercy on him, said: If the report is established, there is no problem in using that expression, for the implied meaning according to Ibn Hishām's view is: We struck you for its interpretation, meaning until you submit to that interpretation. It is also permissible that the implied meaning is: We struck you for the interpretation of what we understood from it, until you enter into what we have entered. If that is possible and the report is established, the objection falls. Yes, the report that has: 'Today we strike you for its interpretation' appears to be the words of ʿAmmār, and it is unlikely to be from Ibn Rawāḥah, because no striking or fighting occurred in the compensatory ʿUmrah. And the sound report is: 'We struck you for its interpretation, just as we struck you for its revelation.' Each of the two refers to what has passed, and there is no problem in ʿAmmār b. Yāsir quoting this rajaz poem and saying this phrase. The meaning of his saying 'We strike you for its interpretation' is 'now,' and it is permissible to make the bāʾ vowelless for the necessity of poetry; indeed, it is a dialect that is famously read in the Qurʾān.
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