Tarikh (al-Tabari) 1393
The Compensatory ʿUmrah
ذِكْرُ خُرُوجِ ابْنَةِ حَمْزَةَ - ؓ رَوَى الشَّيْخَانِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ، وَالْإِمَامُ أَحْمَدُ عَنْ عَلِيٍّ، وَمُحَمَّدُ بْنُ عُمَرَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ ابْنُ عَبَّاسٍ: إِنَّ عِمَارَةَ بِنْتَ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ، وَقِيلَ اسْمُهَا أُمَامَةُ قَالَ الْحَافِظُ: وَهُوَ الْمَشْهُورُ وَأُمُّهَا سَلْمَى بِنْتُ عُمَيْسٍ، كَانَتْ بِمَكَّةَ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ كَلَّمَ عَلِيُّ بْنُ أَبِي طَالِبٍ - رَسُولَ اللَّهِ ﷺ فَقَالَ: عَلَامَ نَتْرُكُ ابْنَةَ عَمِّنَا يَتِيمَةً بَيْنَ ظَهْرَانِي الْمُشْرِكِينَ ؟، فَلَمْ يَنْهَهُ رَسُولُ اللَّهِ ﷺ فَخَرَجَ بِهَا. وَقَالَ الْبَرَاءُ: إِنَّ رَسُولَ اللَّهِ ﷺ لَمَّا خَرَجَ تَبِعَتْهُ ابْنَةُ حَمْزَةَ تُنَادِي يَا عَمِّي يَا عَمِّي، فَتَنَاوَلَهَا عَلِيٌّ فَأَخَذَ بِيَدِهَا. وَقَالَ لِفَاطِمَةَ ؓ: دُونَكِ ابْنَةَ عَمِّكِ، فَاخْتَصَمَ فِيهَا. زَيْدٌ وَعَلِيٌّ وَجَعْفَرٌ، أَيْ بَعْدَ أَنْ قَدِمُوا الْمَدِينَةَ . وَكَانَ زَيْدٌ وَصِيَّ حَمْزَةَ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ وَاخَى بَيْنَهُمَا حِينَ وَاخَى بَيْنَ الْمُهَاجِرِينَ. فَقَالَ عَلِيٌّ: أَنَا أَحَقُّ بِهَا، وَهِيَ ابْنَةُ عَمِّي، وَأَنَا أَخْرَجْتُهَا مِنْ بَيْنِ أَظْهُرِ الْمُشْرِكِينَ، وَقَالَ جَعْفَرٌ: بِنْتُ عَمِّي وَخَالَتُهَا أَسْمَاءُ بِنْتُ عُمَيْسٍ تَحْتِي. وَقَالَ زَيْدٌ: بِنْتُ أَخِي. فَقَضَى فِيهَا رَسُولُ اللَّهِ ﷺ لِخَالَتِهَا، وَقَالَ: «الْخَالَةُ بِمَنْزِلَةِ الْأُمِّ” وَقَالَ لَعَلِيٍّ: «أَنْتَ مِنِّي وَأَنَا مِنْكِ”. وَفِي حَدِيثِ ابْنِ عَبَّاسٍ ؓ «وَأَمَّا أَنْتَ يَا عَلِيُّ فَأَخِي وَصَاحِبِي” وَقَالَ لِجَعْفَرٍ: «أَشْبَهْتَ خَلْقِي وَخُلُقِي”. وَقَالَ لِزَيْدٍ: «أَنْتَ أَخُونَا وَمَوْلَانَا”. وَفِي حَدِيثِ ابْنِ عَبَّاسٍ ؓ «أَنْتَ مَوْلَى اللَّهِ وَرَسُولِهِ”. قَالَ مُحَمَّدُ بْنُ عُمَرَ: فَلَمَّا قَضَى بِهَا رَسُولُ اللَّهِ ﷺ لِجَعْفَرٍ قَامَ جَعْفَرٌ فَحَجَلَ حَوْلَ رَسُولِ اللَّهِ ﷺ فَقَالَ رَسُولَ اللَّهِ ﷺ: «مَا هَذَا يَا جَعْفَرُ ؟ قَالَ: يَا رَسُولَ اللَّهِ، كَانَ النَّجَاشِيُّ إِذَا أَرْضَى أَحَدًا قَامَ فَحَجَلَ. فَقَالَ لِلنَّبِيِّ ﷺ: تَزَوَّجْهَا. فَقَالَ: " ابْنَةُ أَخِي مِنَ الرَّضَاعَةِ ". فَزَوَّجَهَا رَسُولُ اللَّهِ ﷺ سَلَمَةَ بْنَ أَبِي سَلَمَةَ، فَكَانَ النَّبِيُّ ﷺ يَقُولُ: " هَلْ جَزَيْتُ سَلَمَةَ ؟. قُلْتُ: لِأَنَّهُ ذَكَرَ الْوَاقِدِيُّ وَغَيْرُهُ، أَنَّهُ هُوَ الَّذِي زَوَّجَ رَسُولَ اللَّهِ ﷺ بِأُمِّهِ أُمِّ سَلَمَةَ، لِأَنَّهُ كَانَ أَكْبَرَ مِنْ أَخِيهِ عُمَرَ بْنِ أَبِي سَلَمَةَ. وَاللَّهُ أَعْلَمُ. وفِي هَذِهِ الْقِصَّةِ منَ الْفِقْهِ: أَنَّ الْخَالَةَ مُقَدَّمَةٌ فِي الْحَضَانَةِ عَلَى سَائِرِ الْأَقَارِبِ بَعْدَ الْأَبَوَيْنِ . وَأَنَّ تَزَوُّجَ الْحَاضِنَةِ بِقَرِيبٍ منَ الطِّفْلِ لَا يُسْقِطُ حَضَانَتَهَا . نَصَّ أحمد - رَحِمَهُ اللَّهُ تَعَالَى - فِي رِوَايَةٍ عَنْهُ عَلَى أَنَّ تَزْوِيجَهَا لَا يُسْقِطُ حَضَانَتَهَا فِي الْجَارِيَةِ خَاصَّةً، وَاحْتَجَّ بِقِصَّةِ بنت حمزة هَذِهِ، وَلَمَّا كَانَ ابْنُ الْعَمِّ لَيْسَ مَحْرَمًا لَمْ يُفَرِّقْ بَيْنَهُ وَبَيْنَ الْأَجْنَبِيِّ فِي ذَلِكَ، وَقَالَ: تَزَوُّجُ الْحَاضِنَةِ لَا يُسْقِطُ حَضَانَتَهَا لِلْجَارِيَةِ، وَقَالَ الْحَسَنُ الْبَصْرِيُّ: لَا يَكُونُ تَزَوُّجُهَا مُسْقِطًا لِحَضَانَتِهَا بِحَالٍ ذَكَرًا كَانَ الْوَلَدُ أَوْ أُنْثَى. وَقدِ اخْتُلِفَ فِي سُقُوطِ الْحَضَانَةِ بِالنِّكَاحِ عَلَى أَرْبَعَةِ أَقْوَالٍ: أَحَدُهَا: تَسْقُطُ بِهِ ذَكَرًا كَانَ أَوْ أُنْثَى، وَهُوَ قَوْلُ مالك، وَالشَّافِعِيِّ، وأبي حنيفة، وأحمد فِي إِحْدَى الرِّوَايَاتِ عَنْهُ. وَالثَّانِي: لَا تَسْقُطُ بِحَالٍ، وَهُوَ قَوْلُ الحسن وَابْنِ حَزْمٍ. وَالثَّالِثُ: إِنْ كَانَ الطِّفْلُ بِنْتًا، لَمْ تَسْقُطِ الْحَضَانَةُ، وَإِنْ كَانَ ذَكَرًا سَقَطَتْ، وَهَذِهِ رِوَايَةٌ عَنْ أحمد - رَحِمَهُ اللَّهُ تَعَالَى - وَقَالَ فِي رِوَايَةِ مُهَنَّا: إِذَا تَزَوَّجَتِ الْأُمُّ وَابْنُهَا صَغِيرٌ، أُخِذَ مِنْهَا، قِيلَ لَهُ: وَالْجَارِيَةُ مِثْلُ الصَّبِيِّ ؟ قَالَ: لَا، الْجَارِيَةُ تَكُونُ مَعَهَا إِلَى سَبْعِ سِنِينَ، وَحَكَى ابن أبي موسى رِوَايَةً أُخْرَى عَنْهُ: أَنَّهَا أَحَقُّ بِالْبِنْتِ وَإِنْ تَزَوَّجَتْ إِلَى أَنْ تَبْلُغَ. وَالرَّابِعُ: أَنَّهَا إِذَا تَزَوَّجَتْ بِنَسِيبٍ منَ الطِّفْلِ، لَمْ تَسْقُطْ حَضَانَتُهَا، وَإِنْ تَزَوَّجَتْ بِأَجْنَبِيٍّ سَقَطَتْ، ثُمَّ اخْتَلَفَ أَصْحَابُ هَذَا الْقَوْلِ عَلَى ثَلَاثَةِ أَقْوَالٍ: أَحَدُهَا: أَنَّهُ يَكْفِي كَوْنُهُ نَسِيبًا فَقَطْ، مَحْرَمًا كَانَ أَوْ غَيْرَ مَحْرَمٍ، وَهَذَا ظَاهِرُ كَلَامِ أَصْحَابِ أحمد وَإِطْلَاقِهِمْ. الثَّانِي: أَنَّهُ يُشْتَرَطُ كَوْنُهُ مَعَ ذَلِكَ ذَا رَحِمٍ مَحْرَمٍ، وَهُوَ قَوْلُ الْحَنَفِيَّةِ. الثَّالِثُ: أَنَّهُ يُشْتَرَطُ مَعَ ذَلِكَ أَنْ يَكُونَ بَيْنَهُ وَبَيْنَ الطِّفْلِ وِلَادَةٌ، بِأَنْ يَكُونَ جَدًّا لِلطِّفْلِ، وَهَذَا قَوْلُ بَعْضِ أَصْحَابِ أحمد ومالك وَالشَّافِعِيِّ. وَفِي الْقِصَّةِ حُجَّةٌ لِمَنْ قَدَّمَ الْخَالَةَ عَلَى الْعَمَّةِ، وَقَرَابَةَ الْأُمِّ عَلَى قَرَابَةِ الْأَبِ، فَإِنَّهُ قَضَى بِهَا لِخَالَتِهَا، وَقَدْ كَانَتْ صفية عَمَّتُهَا مَوْجُودَةً إِذْ ذَاكَ، وَهَذَا قَوْلُ الشَّافِعِيِّ ومالك وأبي حنيفة، وأحمد فِي إِحْدَى الرِّوَايَتَيْنِ عَنْهُ. وَعَنْهُ رِوَايَةٌ ثَانِيَةٌ: أَنَّ الْعَمَّةَ مُقَدَّمَةٌ عَلَى الْخَالَةِ - وَهِيَ اخْتِيَارُ شَيْخِنَا - وَكَذَلِكَ نِسَاءُ الْأَبِ يُقَدَّمْنَ عَلَى نِسَاءِ الْأُمِّ؛ لِأَنَّ الْوِلَايَةَ عَلَى الطِّفْلِ فِي الْأَصْلِ لِلْأَبِ، وَإِنَّمَا قُدِّمَتْ عَلَيْهِ الْأُمُّ لِمَصْلَحَةِ الطِّفْلِ، وَكَمَالِ تَرْبِيَتِهِ وَشَفَقَتِهَا وَحُنُوِّهَا، وَالْإِنَاثُ أَقْوَمُ بِذَلِكَ منَ الرِّجَالِ، فَإِذَا صَارَ الْأَمْرُ إِلَى النِّسَاءِ فَقَطْ أَوِ الرِّجَالِ فَقَطْ، كَانَتْ قَرَابَةُ الْأَبِ أَوْلَى مِنْ قَرَابَةِ الْأُمِّ، كَمَا يَكُونُ الْأَبُ أَوْلَى مِنْ كُلِّ ذَكَرٍ سِوَاهُ، وَهَذَا قَوِيٌّ جِدًّا. وَيُجَابُ عَنْ تَقْدِيمِ خَالَةِ ابنة حمزة عَلَى عَمَّتِهَا بِأَنَّ الْعَمَّةَ لَمْ تَطْلُبِ الْحَضَانَةَ، وَالْحَضَانَةُ حَقٌّ لَهَا يُقْضَى لَهَا بِهِ بِطَلَبِهِ، بِخِلَافِ الْخَالَةِ، فَإِنَّ جعفرا كَانَ نَائِبًا عَنْهَا فِي طَلَبِ الْحَضَانَةِ، وَلِهَذَا قَضَى بِهَا النَّبِيُّ ﷺ لَهَا فِي غَيْبَتِهَا. وَأَيْضًا فَكَمَا أَنَّ لِقَرَابَةِ الطِّفْلِ أَنْ يَمْنَعَ الْحَاضِنَةَ مِنْ حَضَانَةِ الطِّفْلِ إِذَا تَزَوَّجَتْ، فَلِلزَّوْجِ أَنْ يَمْنَعَهَا مِنْ أَخْذِهِ وَتَفَرُّغِهَا لَهُ، فَإِذَا رَضِيَ الزَّوْجُ بِأَخْذِهِ حَيْثُ لَا تَسْقُطُ حَضَانَتُهَا لِقَرَابَتِهِ، أَوْ لِكَوْنِ الطِّفْلِ أُنْثَى عَلَى رِوَايَةٍ، مُكِّنَتْ مِنْ أَخْذِهِ، وَإِنْ لَمْ يَرْضَ فَالْحَقُّ لَهُ وَالزَّوْجُ هَاهُنَا قَدْ رَضِيَ وَخَاصَمَ فِي الْقِصَّةِ، وصفية لَمْ يَكُنْ مِنْهَا طَلَبٌ. وَأَيْضًا فَابْنُ الْعَمِّ لَهُ حَضَانَةُ الْجَارِيَةِ الَّتِي لَا تُشْتَهَى فِي أَحَدِ الْوَجْهَيْنِ، بَلْ وَإِنْ كَانَتْ تُشْتَهَى، فَلَهُ حَضَانَتُهَا أَيْضًا، وَتُسَلَّمُ إِلَى امْرَأَةٍ ثِقَةٍ يَخْتَارُهَا هُوَ، أَوْ إِلَى مَحْرَمِهِ وَهَذَا هُوَ الْمُخْتَارُ؛ لِأَنَّهُ قَرِيبٌ مِنْ عَصَبَاتِهَا، وَهُوَ أَوْلَى منَ الْأَجَانِبِ وَالْحَاكِمِ، وَهَذِهِ إِنْ كَانَتْ طِفْلَةً فَلَا إِشْكَالَ، وَإِنْ كَانَتْ مِمَّنْ يُشْتَهَى، فَقَدْ سُلِّمَتْ إِلَى خَالَتِهَا، فَهِيَ وَزَوْجُهَا مِنْ أَهْلِ الْحَضَانَةِ، وَاللَّهُ أَعْلَمُ. «قَوْلُ ابْنَةِ حَمْزَةَ يَا عَمِّ كَأَنَّهَا خَاطَبَتِ النَّبِيَّ ﷺ بِذَلِكَ إِجْلَالًا، وَإِلَّا فَهُوَ ابْنُ عَمِّهَا، أَوْ بِالنِّسْبَةِ إِلَى كَوْنِ حَمْزَةَ - وَإِنْ كَانَ عَمُّهُ مِنَ النَّسَبِ - فَهُوَ أَخُوهُ مِنَ الرَّضَاعَةِ. وَكَانَتْ خُصُومَةُ عَلِيٍّ وَجَعْفَرٍ، وَزَيْدٍ فِي ابْنَةِ حَمْزَةَ بَعْدَ أَنْ قَدِمُوا الْمَدِينَةَ، كَمَا صَحَّ ذَلِكَ مِنْ حَدِيثِ عَلِيٍّ عِنْدَ أَحْمَدَ، وَالْحَاكِمِ. وقد أَقَرَّ النَّبِيُّ ﷺ عَلِّيًا عَلَى أَخْذِهَا مِنْ مَكَّةَ مَعَ اشْتِرَاطِ الْمُشْرِكِينَ أَلَّا يَخْرُجَ. بِأَحَدٍ مِنْ أَهْلِهَا أَرَادَ الْخُرُوجَ، لِأَنَّهُمْ لَمْ يَطْلُبُوهَا، وَأَيْضًا فَإِنَّ النِّسَاءَ الْمُؤْمِنَاتِ لَمْ يَدْخُلْنَ فِي ذَلِكَ، لَكِنْ إِنَّمَا نَزَلَ الْقُرْآنُ بَعْدَ رُجُوعِهِمْ إِلَى الْمَدِينَةِ.
Translation
✧ Mention of the departure of the daughter of Ḥamzah – ؓ Al-Bukhārī and Muslim narrated from al-Barāʾ b. ʿĀzib, and Imām Aḥmad from ʿAlī, and Muḥammad b. ʿUmar from Ibn ʿAbbās ؓ. Ibn ʿAbbās said: ʿImārah bint Ḥamzah b. ʿAbd al-Muṭṭalib – and it is said her name was Umāmah; al-Ḥāfiẓ said: that is the well-known one – and her mother was Salmā bt. ʿUmays. She was in Makkah. When the Messenger of Allah ﷺ arrived in Makkah, ʿAlī b. Abī Ṭālib spoke to the Messenger of Allah ﷺ and said: "Why should we leave the daughter of our paternal uncle an orphan among the polytheists?" The Messenger of Allah ﷺ did not forbid him, so he took her out. Al-Barāʾ said: When the Messenger of Allah ﷺ departed, the daughter of Ḥamzah followed him, calling out, "O my paternal uncle! O my paternal uncle!" ʿAlī took hold of her and seized her hand, and said to Fāṭimah ؓ: "Here is your paternal cousin; take care of her." Then they disputed over her. Zayd, ʿAlī, and Jaʿfar – that is, after they had arrived in al-Madīnah. Zayd was the executor of Ḥamzah, and the Messenger of Allah ﷺ had made them brothers when he established brotherhood among the Emigrants. ʿAlī said: "I have more right to her; she is the daughter of my paternal uncle, and I brought her out from among the polytheists." Jaʿfar said: "She is the daughter of my paternal uncle, and her maternal aunt Asmāʾ bt. ʿUmays is my wife." Zayd said: "She is the daughter of my brother." The Messenger of Allah ﷺ ruled that she go to her maternal aunt, and said: "The maternal aunt is in the position of the mother." He said to ʿAlī: "You are from me and I am from you." In the ḥadīth of Ibn ʿAbbās ؓ: "As for you, O ʿAlī, you are my brother and companion." He said to Jaʿfar: "You resemble my physical appearance and my character." He said to Zayd: "You are our brother and our client." In the ḥadīth of Ibn ʿAbbās ؓ: "You are the client of Allah and His Messenger." Muḥammad b. ʿUmar said: When the Messenger of Allah ﷺ ruled in favor of Jaʿfar, Jaʿfar stood up and hopped around the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said: "What is this, O Jaʿfar?" He replied: "O Messenger of Allah, when the Negus pleased someone, he would stand and hop." It was said to the Prophet ﷺ: "Marry her." He said: "She is the daughter of my foster brother." So the Messenger of Allah ﷺ married her to Salamah b. Abī Salamah. The Prophet ﷺ used to say: "Have I repaid Salamah?" I say: Because al-Wāqidī and others mentioned that he was the one who married the Messenger of Allah ﷺ to his mother Umm Salamah, since he was older than his brother ʿUmar b. Abī Salamah. And Allah knows best. In this story, from the fiqh: the maternal aunt is given precedence in custody over all other relatives after the parents. Also, the marriage of the female custodian to a relative of the child does not invalidate her custody. Aḥmad – may Allah have mercy on him – explicitly stated in one transmission from him that her marriage does not invalidate her custody specifically for a girl, and he cited as evidence this story of the daughter of Ḥamzah. Because the paternal cousin is not a maḥram, he did not distinguish between him and a stranger in that regard, and said: the marriage of the female custodian does not invalidate her custody of a girl. Al-Ḥasan al-Baṣrī said: her marriage does not invalidate her custody in any case, whether the child is male or female. There is disagreement about whether custody is invalidated by marriage, with four opinions: First: it is invalidated by it, whether the child is male or female; this is the view of Mālik, al-Shāfiʿī, Abū Ḥanīfah, and Aḥmad in one transmission from him. Second: it is not invalidated in any case; this is the view of al-Ḥasan and Ibn Ḥazm. Third: if the child is a girl, custody is not invalidated, and if it is a boy, it is invalidated. This is a transmission from Aḥmad – may Allah have mercy on him. In the transmission of Muhannā, he said: if the mother marries and her son is young, he is taken from her. It was said to him: is a girl like a boy? He said: no, the girl remains with her until seven years. Ibn Abī Mūsā reported another transmission from him: she has more right to the girl even if she marries until she reaches puberty. Fourth: if she marries a relative of the child, her custody is not invalidated; if she marries a stranger, it is invalidated. Then the proponents of this view differed into three opinions: First: it suffices that he be a relative, whether maḥram or not; this is the apparent meaning of the words of Aḥmad's companions and their general usage. Second: it is required that he also be a maḥram relative; this is the view of the Ḥanafīs. Third: it is required also that there be a blood relationship of descent between him and the child, such as his being the child's grandfather; this is the view of some companions of Aḥmad, Mālik, and al-Shāfiʿī. In the story there is proof for those who give precedence to the maternal aunt over the paternal aunt, and to the mother's relatives over the father's relatives, for he ruled in favor of her maternal aunt, while Ṣafiyyah, her paternal aunt, was present at that time. This is the view of al-Shāfiʿī, Mālik, Abū Ḥanīfah, and Aḥmad in one of the two transmissions from him. A second transmission from him states that the paternal aunt is given precedence over the maternal aunt – and this is the choice of our shaykh – and likewise the women of the father's side are given precedence over the women of the mother's side, because guardianship over the child originally belongs to the father, and the mother is given precedence over him only for the child's welfare and the completeness of her upbringing, compassion, and tenderness; and women are better at that than men. When the matter comes to women only or men only, the father's relatives are more entitled than the mother's relatives, just as the father is more entitled than any other male. This is very strong. The answer to giving precedence to the maternal aunt of the daughter of Ḥamzah over her paternal aunt is that the paternal aunt did not seek custody, while custody is a right due to her if she requests it, unlike the maternal aunt, for Jaʿfar was acting on her behalf in seeking custody. Therefore the Prophet ﷺ ruled for her in her absence. Also, just as the child's relatives may prevent the female custodian from taking custody of the child if she marries, the husband may prevent her from taking the child and devoting herself to him. If the husband consents to her taking the child where her custody is not invalidated due to his kinship, or because the child is female according to one transmission, then she is enabled to take the child; if he does not consent, the right belongs to him. Here the husband consented and argued in the story, while Ṣafiyyah made no request. Also, the paternal cousin has custody of a girl who is not desirable in one of the two opinions; rather, even if she is desirable, he has custody of her as well, and she is placed with a trustworthy woman of his choosing or with his maḥram. This is the preferred view, because he is a close agnate and is more entitled than strangers and the judge. If she was a child, there is no problem; if she was of marriageable age, she was placed with her maternal aunt, so she and her husband are among the people of custody. And Allah knows best. "The saying of the daughter of Ḥamzah, 'O my paternal uncle,' as if she addressed the Prophet ﷺ with that out of respect, otherwise he is her paternal cousin, or in relation to the fact that Ḥamzah – although he was his paternal uncle by lineage – was his foster brother. The dispute of ʿAlī, Jaʿfar, and Zayd over the daughter of Ḥamzah took place after they had arrived in al-Madīnah, as is confirmed in the ḥadīth of ʿAlī recorded by Aḥmad and al-Ḥākim. The Prophet ﷺ approved of ʿAlī taking her from Makkah despite the condition of the polytheists that no one of its people who wished to leave should leave with him, because they did not ask for her, and also because believing women were not included in that condition; however, the Qurʾān was revealed only after their return to al-Madīnah.
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