Tarikh (al-Tabari) 1392
The Compensatory ʿUmrah
[ زَوَاجُهُ بِمَيْمُونَةَ ] وَتَزَوَّجَ رَسُولُ اللَّهِ ﷺ مَيْمُونَةَ بِنْتَ الْحَارِثِ بْنِ حَزْنِ بْنِ بَحِيرِ بْنِ هُزَمَ بْنِ رُوَيْبَةَ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالِ بْنِ عَامِرِ بْنِ صَعْصَعَةَ، زَوَّجَهُ إيَّاهَا الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، [ زَوَاجُ الرَّسُولِ بِمَيْمُونَةَ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي أَبَانُ بْنُ صَالِحٍ وَعَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ. عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ وَمُجَاهِدٍ أَبِي الْحَجَّاجِ، عَنْ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ تَزَوَّجَ مَيْمُونَةَ بِنْتَ الْحَارِثِ فِي سَفَرِهِ ذَلِكَ وَهُوَ حَرَامٌ وَكَانَ الَّذِي زَوَّجَهُ إيَّاهَا الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ قَالَ ابْنُ هِشَامٍ: وَكَانَتْ جَعَلَتْ أَمْرَهَا إلَى أُخْتِهَا أُمِّ الْفَضْلِ وَكَانَتْ أُمُّ الْفَضْلِ تَحْتَ الْعَبَّاسِ، فَجَعَلَتْ أُمُّ الْفَضْلِ أَمْرَهَا إلَى الْعَبَّاسِ، فَزَوَّجَهَا رَسُولَ اللَّهِ ﷺ بِمَكَّةَ وَأَصْدَقَهَا عَنْ رَسُولِ اللَّهِ ﷺ أَرْبَعَ مِئَةِ دِرْهَمٍ. وَيُقَالُ: إنَّهَا الَّتِي وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ ﷺ قال السُّهَيْلِيُّ أَنَّهُ لَمَّا انْتَهَتْ إِلَيْهَا خِطْبَةُ رَسُولِ اللَّهِ ﷺ لَهَا وَهِيَ رَاكِبَةٌ بَعِيرًا قَالَتِ: الْجَمَلُ وَمَا عَلَيْهِ لِرَسُولِ اللَّهِ ﷺ. قَالَ: وَفِيهَا نَزَلَتِ الْآيَةُ: وَامْرَأَةً مُؤْمِنَةً إِنْ وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ إِنْ أَرَادَ النَّبِيُّ أَنْ يَسْتَنْكِحَهَا خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ ( الْأَحْزَابِ: 50 ). ويُقَالُ: إنَّ الَّتِي وَهَبَتْ نَفْسَهَا لِلنَّبِيِّ ﷺ زَيْنَبُ بِنْتُ جَحْشٍ، وَيُقَالُ أُمُّ شَرِيكٍ، غَزِيَّةُ بِنْتُ جَابِرِ بْنِ وَهْبٍ مِنْ بَنِي مُنْقِذِ بْنِ عَمْرِو بْنِ مَعِيصِ بْنِ عَامِرِ بْنِ لُؤَيٍّ، وَيُقَالُ: بَلْ هِيَ امْرَأَةٌ مِنْ بَنِي سَامَةَ بْنِ لُؤَيٍّ، فَأَرْجَأَهَا رَسُولُ اللَّهِ ﷺ. وَأَمَّا قَوْلُ ابْنِ عَبَّاسٍ: " إِنَّ رَسُولَ اللَّهِ ﷺ "تَزَوَّجَ ميمونة، وَهُوَ مُحْرِمٌ، وَبَنَى بِهَا وَهُوَ حَلَالٌ " فَمِمَّا اسْتُدْرِكَ عَلَيْهِ، وَعُدَّ مِنْ وَهْمِهِ، قَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: وَوَهِمَ ابْنُ عَبَّاسٍ وَإِنْ كَانَتْ خَالَتَهُ، مَا تَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ إِلَّا بَعْدَ مَا حَلَّ. ذَكَرَهُ الْبُخَارِيُّ. وَقَالَ يَزِيدُ بْنُ الْأَصَمِّ عَنْ ميمونة: " تَزَوَّجَنِي رَسُولُ اللَّهِ ﷺ وَنَحْنُ حَلَالَانِ بِسَرِفَ " رَوَاهُ مسلم. وَقَالَ أبو رافع: " تَزَوَّجَ رَسُولُ اللَّهِ ﷺ ميمونة وَهُوَ حَلَالٌ، وَبَنَى بِهَا وَهُوَ حَلَالٌ، وَكُنْتُ الرَّسُولَ بَيْنَهُمَا " صَحَّ ذَلِكَ عَنْهُ. وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ: هَذَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ يَزْعُمُ أَنَّ رَسُولَ اللَّهِ ﷺ نَكَحَ ميمونة، وَهُوَ مُحْرِمٌ، وَإِنَّمَا قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، وَكَانَ الْحِلُّ وَالنِّكَاحُ جَمِيعًا، فَشُبِّهَ ذَلِكَ عَلَى النَّاسِ. وَقَدْ قِيلَ: إِنَّهُ تَزَوَّجَهَا قَبْلَ أَنْ يُحْرِمَ، وَفِي هَذَا نَظَرٌ إِلَّا أَنْ يَكُونَ وَكَّلَ فِي الْعَقْدِ عَلَيْهَا قَبْلَ إِحْرَامِهِ، وَأَظُنُّ الشَّافِعِيَّ ذَكَرَ ذَلِكَ قَوْلًا، فَالْأَقْوَالُ ثَلَاثَةٌ. أَحَدُهَا: أَنَّهُ تَزَوَّجَهَا بَعْدَ حِلِّهِ منَ الْعُمْرَةِ، وَهُوَ قَوْلُ ميمونة نَفْسِهَا، وَقَوْلُ السَّفِيرِ بَيْنَهَا وَبَيْنَ رَسُولِ اللَّهِ ﷺ وَهُوَ أبو رافع، وَقَوْلُ سَعِيدِ بْنِ الْمُسَيِّبِ، وَجُمْهُورِ أَهْلِ النَّقْلِ. وَالثَّانِي: أَنَّهُ تَزَوَّجَهَا وَهُوَ مُحْرِمٌ، وَهُوَ قَوْلُ ابْنِ عَبَّاسٍ وَأَهْلِ الْكُوفَةِ وَجَمَاعَةٍ. وَالثَّالِثُ: أَنَّهُ تَزَوَّجَهَا قَبْلَ أَنْ يُحْرِمَ. وَقَدْ حُمِلَ قَوْلُ ابْنِ عَبَّاسٍ أَنَّهُ "تَزَوَّجَهَا وَهُوَ مُحْرِمٌ " عَلَى أَنَّهُ تَزَوَّجَهَا فِي الشَّهْرِ الْحَرَامِ، لَا فِي حَالِ الْإِحْرَامِ، قَالُوا: وَيُقَالُ: أَحْرَمَ الرَّجُلُ: إِذَا عَقَدَ الْإِحْرَامَ، وَأَحْرَمَ: إِذَا دَخَلَ فِي الشَّهْرِ الْحَرَامِ، وَإِنْ كَانَ حَلَالًا بِدَلِيلِ قَوْلِ الشَّاعِرِ: قَتَلُوا ابن عفان الْخَلِيفَةَ مُحْرِمًا وَرِعًا فَلَمْ أَرَ مِثْلَهُ مَقْتُولَا وَإِنَّمَا قَتَلُوهُ فِي الْمَدِينَةِ حَلَالًا فِي الشَّهْرِ الْحَرَامِ. وَقَدْ رَوَى مسلم فِي "صَحِيحِهِ" مِنْ حَدِيثِ عُثْمَانَ بْنِ عَفَّانَ ؓ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: " لَا يَنْكِحُ الْمُحْرِمُ وَلَا يُنْكَحُ وَلَا يَخْطُبُ ". وَلَوْ قُدِّرَ تَعَارُضُ الْقَوْلِ وَالْفِعْلِ هَاهُنَا، لَوَجَبَ تَقْدِيمُ الْقَوْلِ؛ لِأَنَّ الْفِعْلَ مُوَافِقٌ لِلْبَرَاءَةِ الْأَصْلِيَّةِ، وَالْقَوْلَ نَاقِلٌ عَنْهَا، فَيَكُونُ رَافِعًا لِحُكْمِ الْبَرَاءَةِ الْأَصْلِيَّةِ، وَهَذَا مُوَافِقٌ لِقَاعِدَةِ الْأَحْكَامِ، وَلَوْ قُدِّمَ الْفِعْلُ، لَكَانَ رَافِعًا لِمُوجِبِ الْقَوْلِ، وَالْقَوْلُ رَافِعٌ لِمُوجِبِ الْبَرَاءَةِ الْأَصْلِيَّةِ، فَيَلْزَمُ تَغْيِيرُ الْحُكْمِ مَرَّتَيْنِ، وَهُوَ خِلَافُ قَاعِدَةِ الْأَحْكَامِ، وَاللَّهُ أَعْلَمُ.
Translation
✧ [ His marriage to Maymūnah ] And the Messenger of Allah ﷺ married Maymūnah bt. al-Ḥārith b. Ḥazn b. Baḥīr b. Huzam b. Ruwaybah b. ʿAbd Allāh b. Hilāl b. ʿĀmir b. Ṣaʿṣaʿah. Al-ʿAbbās b. ʿAbd al-Muṭṭalib gave her in marriage to him. [ The marriage of the Messenger to Maymūnah ] Ibn Isḥāq said: Abān b. Ṣāliḥ and ʿAbd Allāh b. Abī Najīḥ narrated to me, from ʿAṭāʾ b. Abī Rabāḥ and Mujāhid Abī al-Ḥajjāj, from Ibn ʿAbbās: that the Messenger of Allah ﷺ married Maymūnah bt. al-Ḥārith on that journey of his while he was in the state of iḥrām, and the one who gave her in marriage to him was al-ʿAbbās b. ʿAbd al-Muṭṭalib. Ibn Hishām said: She had delegated her affair to her sister Umm al-Faḍl, and Umm al-Faḍl was the wife of al-ʿAbbās, so Umm al-Faḍl delegated her affair to al-ʿAbbās, and he gave her in marriage to the Messenger of Allah ﷺ in Makkah and paid her dower on behalf of the Messenger of Allah ﷺ four hundred dirhams. And it is said: She was the one who gave herself to the Prophet ﷺ. Al-Suhaylī said that when the proposal of the Messenger of Allah ﷺ to her reached her while she was riding a camel, she said: “The camel and what is on it are for the Messenger of Allah ﷺ.” He said: And concerning her the verse was revealed: “And a believing woman if she gives herself to the Prophet, if the Prophet desires to marry her—this is only for you, to the exclusion of the believers” (al-Aḥzāb: 50). And it is said: The one who gave herself to the Prophet ﷺ was Zaynab bt. Jaḥsh, and it is said Umm Sharīk, Ghaziyyah bt. Jābir b. Wahb from Banū Munqidh b. ʿAmr b. Maʿīṣ b. ʿĀmir b. Luʾayy, and it is said: Rather she was a woman from Banū Sāmah b. Luʾayy, so the Messenger of Allah ﷺ postponed her. As for the statement of Ibn ʿAbbās: “The Messenger of Allah ﷺ married Maymūnah while he was in iḥrām, and consummated the marriage with her while he was out of iḥrām,” this is among the things that were noted against him and counted among his errors. Saʿīd b. al-Musayyib said: Ibn ʿAbbās erred, even though she was his maternal aunt; the Messenger of Allah ﷺ did not marry her except after he had exited iḥrām. This was mentioned by al-Bukhārī. Yazīd b. al-Aṣamm said from Maymūnah: “The Messenger of Allah ﷺ married me while we were both out of iḥrām at Sarif.” This was narrated by Muslim. Abū Rāfiʿ said: “The Messenger of Allah ﷺ married Maymūnah while he was out of iḥrām, and consummated the marriage with her while he was out of iḥrām, and I was the messenger between them.” This is authentically reported from him. Saʿīd b. al-Musayyib said: This ʿAbd Allāh b. ʿAbbās claims that the Messenger of Allah ﷺ married Maymūnah while he was in iḥrām, but the Messenger of Allah ﷺ only arrived in Makkah when exiting iḥrām and the marriage were both together, so that was confused upon the people. And it has been said: He married her before he entered iḥrām, and in this there is room for consideration unless he had authorized the contract upon her before his iḥrām. I think al-Shāfiʿī mentioned that as one opinion, so the opinions are three. One of them: that he married her after exiting iḥrām from the ʿUmrah, and this is the statement of Maymūnah herself, and the statement of the intermediary between her and the Messenger of Allah ﷺ, who was Abū Rāfiʿ, and the statement of Saʿīd b. al-Musayyib, and the majority of the people of transmission. The second: that he married her while he was in iḥrām, and this is the statement of Ibn ʿAbbās and the people of Kufa and a group. The third: that he married her before he entered iḥrām. The statement of Ibn ʿAbbās that “he married her while he was in iḥrām” has been interpreted as meaning that he married her in the sacred month, not in the state of iḥrām. They said: It is said “aḥrama the man” when he entered the state of iḥrām, and “aḥrama” when he entered the sacred month, even if he was not in iḥrām, as evidence by the poet’s saying: They killed Ibn ʿAffān the Caliph while he was muḥrim, pious; I have never seen the like of him slain. They only killed him in Madinah while he was not in iḥrām, in the sacred month. Muslim narrated in his Ṣaḥīḥ from the ḥadīth of ʿUthmān b. ʿAffān ؓ who said: I heard the Messenger of Allah ﷺ say: “The muḥrim shall not marry, nor be married off, nor propose.” If a conflict between the statement and the action were supposed here, the statement must be given precedence, because the action is consistent with the original presumption of non-liability, and the statement transfers away from it, so it would remove the ruling of the original presumption of non-liability. This is consistent with the principles of rulings. If the action were given precedence, it would remove the requirement of the statement, and the statement would remove the requirement of the original presumption of non-liability, so it would necessitate changing the ruling twice, which is contrary to the principles of rulings. And Allah knows best.
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