Tarikh (al-Tabari) 1468
The Conquest of Makkah
نَهْيِهِ ﷺ عَنْ ثَمَنِ الْخَمْرِ وَالْخِنْزِيرِ وَعَنِ الْمَيْتَةِ وَبَعْضِ فَتَاوِيهِ وَأَحْكَامِهِ رَوَى ابْنُ أَبِي شَيْبَةَ عَنْ جَابِرٍ - ؓ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ عَامَ الْفَتْحِ يَقُولُ: «إِنَّ اللَّهَ تَعَالَى حَرَّمَ بَيْعَ الْخَمْرِ وَالْخَنَازِيرِ وَالْمَيْتَةِ وَالْأَصْنَامِ” فَقَالَ رَجُلٌ: يَا رَسُولَ اللَّهِ!! مَا تَرَى فِي شُحُومِ الْمَيْتَةِ فَإِنَّهُ يُدْهَنُ بِهَا السُّفُنُ وَالْجُلُودُ، وَيُسْتَصْبَحُ بِهَا ؟ قَالَ: «قَاتَلَ اللَّهُ الْيَهُودَ، إِنَّ اللَّهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهُمَا أَخَذُوهَا فَجَمَّدُوهَا ثُمَّ بَاعُوهَا وَأَكَلُوا ثَمَنَهَا. وَرَوَى ابْنُ أَبِي شَيْبَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْأَزْهَرِ ؓ قَالَ: رَأَيْتُ رَسُولَ اللَّهِ ﷺ عَامَ الْفَتْحِ - وَأَنَا غُلَامٌ شَابٌّ - يَنْزِلُ عِنْدَ مَنْزِلِ خَالِدِ بْنِ الْوَلِيدِ، وَأُتِيَ بِشَارِبٍ فَأَمَرَهُمْ فَضَرَبُوهُ بِمَا فِي أَيْدِيهِمْ، فَمِنْهُمْ مَنْ ضَرَبَ بِالسَّوْطِ، وَبِالنَّعْلِ، وَبِالْعَصَا وَحَثَا رَسُولُ اللَّهِ ﷺ التُّرَابَ. وَرَوَى الشَّيْخَانِ عَنْ عَائِشَةَ أَنَّ هِنْدًا بِنْتَ عُتْبَةَ سَأَلَتْ رَسُولَ اللَّهِ ﷺ يَوْمَ الْفَتْحِ قَالَتْ: يَا رَسُولَ اللَّهِ إِنَّ أَبَا سُفْيَانَ رَجُلٌ مَسِيكٌ، فَهَلْ مِنْ حَرَجٍ أَنْ أُطْعِمَ مِنَ الَّذِي لَهُ عِيَالَنَا ؟ فَقَالَ لَهَا: «لَا عَلَيْكِ أَنْ تُطْعِمِيهِمْ بِالْمَعْرُوفِ”. وَعَنْ عَائِشَةَ ؓ قَالَتْ: كَانَ عُتْبَةُ بْنُ أَبِي وَقَّاصٍ عَهِدَ إِلَى أَخِيهِ سَعْدٍ أَنْ يَقْبِضَ عَبْدَ الرَّحْمَنِ بْنَ وَلِيدَةِ زَمْعَةَ، وَقَالَ عُتْبَةُ: إِنَّهُ ابْنِي، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ مَكَّةَ فِي الْفَتْحِ رَأَى سَعْدٌ الْغُلَامَ فَعَرَفَهُ بِالشَّبَهِ فَاحْتَضَنَهُ إِلَيْهِ وَقَالَ: ابْنُ أَخِي وَرَبِّ الْكَعْبَةِ، فَأَقْبَلَ بِهِ إِلَى رَسُولِ اللَّهِ ﷺ وَأَقْبَلَ مَعَهُ عَبْدُ بْنُ زَمْعَةَ، فَقَالَ سَعْدُ بْنُ أَبِي وَقَّاصٍ: هَذَا ابْنُ أَخِي عَهِدَ إِلَيَّ أَنَّهُ ابْنُهُ، فَقَالَ عَبْدُ بْنُ زَمْعَةَ: يَا رَسُولَ اللَّهِ، هَذَا أَخِي، هَذَا ابْنُ زَمْعَةَ وُلِدَ عَلَى فِرَاشِهِ، فَنَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى ابْنِ وَلِيدَةِ زَمْعَةَ فَإِذَا هُوَ أَشْبَهُ النَّاسِ بِعُتْبَةَ بْنِ أَبِي وَقَّاصٍ فَقَالَ رَسُولُ اللَّهِ ﷺ «هُوَ” - أَيِ الْوَلَدُ «لَكَ هُوَ أَخُوكَ يَا عَبْدُ بْنَ زَمْعَةَ، مِنْ أَجْلِ أَنَّهُ وُلِدَ عَلَى فِرَاشِهِ، الْوَلَدُ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ، وَاحْتَجِبِي مِنْهُ يَا سَوْدَةُ، لِمَا رَأَى مِنْ شَبَهِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ بِالْوَلَدِ. رَوَاهُ الْبُخَارِيُّ. وَعَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ عَائِشَةَ ؓ: أَنَّ امْرَأَةً سَرَقَتْ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ الْفَتْحِ، فَقَالُوا: مَنْ يُكَلِّمُ فِيهَا رَسُولَ اللَّهِ ﷺ ؟ فَقِيلَ: وَمَنْ يَجْتَرِئُ عَلَيْهِ إِلَّا أُسَامَةُ بْنُ زَيْدٍ حِبُّ رَسُولِ اللَّهِ ﷺ ؟ فَفَزِعَ قَوْمُهَا إِلَى أُسَامَةَ بْنِ زَيْدٍ يَسْتَشْفِعُونَ بِهِ إِلَى رَسُولِ اللَّهِ ﷺ فَلَمَّا كَلَّمَهُ أُسَامَةُ فِيهَا تَلَوَّنَ وَجْهُ رَسُولِ اللَّهِ ﷺ فَقَالَ: «أَتُكَلِّمُنِي” وَفِي لَفْظٍ «أَتَشْفَعُ فِي حَدٍّ مِنْ حُدُودِ اللَّهِ ؟ !” قَالَ أُسَامَةُ: يَا رَسُولَ اللَّهِ اسْتَغْفِرْ لِي فَلَمَّا كَانَ الْعَشِيُّ قَامَ رَسُولُ اللَّهِ ﷺ خَطِيبًا فَأَثْنَى عَلَى اللَّهِ - تَعَالَى - بِمَا هُوَ أَهْلُهُ، ثُمَّ قَالَ: «أَمَّا بَعْدُ فَإِنَّمَا أَهْلَكَ النَّاسَ” وَفِي لَفْظٍ «هَلَكَ بَنُو إِسْرَائِيلَ” وَفِي لَفْظٍ «الَّذِينَ مِنْ قَبْلِكُمْ” أَنَّهُمْ كَانُوا إِذَا سَرَقَ فِيهِمُ الشَّرِيفُ تَرَكُوهُ، وَإِذَا سَرَقَ فِيهِمُ الضَّعِيفُ وَفِي لَفْظٍ الْوَضِيعُ قَطَعُوهُ” وَفِي لَفْظٍ: أَقَامُوا عَلَيْهِ الْحَدَّ، وَالَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ فَاطِمَةَ بِنْتَ مُحَمَّدٍ سَرَقَتْ لَقَطَعْتُ يَدَهَا” ثُمَّ أَمَرَ رَسُولُ اللَّهِ ﷺ بِتِلْكَ الْمَرْأَةِ وَفِي رِوَايَةِ النَّسَائِيِّ «قُمْ يَا بِلَالُ، فَخُذْ بِيَدِهَا فَاقْطَعْهَا” فَحَسُنَتْ تَوْبَتُهَا بَعْدَ ذَلِكَ، وَتَزَوَّجَتْ رَجُلًا مِنْ بَنِي سُلَيْمٍ، قَالَتْ عَائِشَةُ: فَكَانَتْ تَأْتِينِي بَعْدَ ذَلِكَ فَأَرْفَعُ حَاجَتَهَا إِلَى رَسُولِ اللَّهِ ﷺ رَوَاهُ الْإِمَامُ أَحْمَدُ وَالشَّيْخَانِ وَالنَّسَائِيُّ وَالْبَيْهَقِيُّ وَفِي " صَحِيحِ مُسْلِمٍ " مِنْ حَدِيثِ سَبْرَةَ بْنِ مَعْبَدٍ الْجُهَنِيِّ قَالَ: أَمَرَنَا رَسُولُ اللَّهِ ﷺ بِالْمُتْعَةِ عَامَ الْفَتْحِ حِينَ دَخَلَ مَكَّةَ، ثُمَّ لَمْ يَخْرُجْ حَتَّى نَهَانَا عَنْهَا وَمِمَّا وَقَعَ فِي هَذِهِ الْغَزْوَةِ، إِبَاحَةُ مُتْعَةِ النِّسَاءِ، ثُمَّ حَرَّمَهَا قَبْلَ خُرُوجِهِ مِنْ مَكَّةَ، وَاخْتُلِفَ فِي الْوَقْتِ الَّذِي حُرِّمَتْ فِيهِ الْمُتْعَةُ ، عَلَى أَرْبَعَةِ أَقْوَالٍ: أَحَدُهَا: أَنَّهُ يَوْمَ خَيْبَرَ، وَهَذَا قَوْلُ طَائِفَةٍ مِنَ الْعُلَمَاءِ. مِنْهُمُ الشَّافِعِيُّ وَغَيْرُهُ. وَالثَّانِي: أَنَّهُ عَامَ فَتْحِ مَكَّةَ، وَهَذَا قَوْلُ ابْنِ عُيَيْنَةَ وَطَائِفَةٍ. وَالثَّالِثُ: أَنَّهُ عَامَ حُنَيْنٍ، وَهَذَا فِي الْحَقِيقَةِ هُوَ الْقَوْلُ الثَّانِي، لِاتِّصَالِ غَزَاةِ حُنَيْنٍ بِالْفَتْحِ. وَالرَّابِعُ: أَنَّهُ عَامَ حَجَّةِ الْوَدَاعِ، وَهُوَ وَهْمٌ مِنْ بَعْضِ الرُّوَاةِ، سَافَرَ فِيهِ وَهْمُهُ مِنْ فَتْحِ مَكَّةَ إِلَى حَجَّةِ الْوَدَاعِ، كَمَا سَافَرَ وَهْمُ معاوية مِنْ عُمْرَةِ الْجِعِرَّانَةِ إِلَى حَجَّةِ الْوَدَاعِ، حَيْثُ قَالَ: قَصَّرْتُ عَنْ رَسُولِ اللَّهِ ﷺ بِمِشْقَصٍ عَلَى الْمَرْوَةِ فِي حَجَّتِهِ، وَقَدْ تَقَدَّمَ فِي الْحَجِّ، وَسَفَرُ الْوَهْمِ مِنْ زَمَانٍ إِلَى زَمَانٍ، وَمِنْ مَكَانٍ إِلَى مَكَانٍ، وَمِنْ وَاقِعَةٍ إِلَى وَاقِعَةٍ كَثِيرًا مَا يَعْرِضُ لِلْحُفَّاظِ فَمَنْ دُونَهُمْ. وَالصَّحِيحُ: أَنَّ الْمُتْعَةَ إِنَّمَا حُرِّمَتْ عَامَ الْفَتْحِ؛ لِأَنَّهُ قَدْ ثَبَتَ فِي " صَحِيحِ مسلم " أَنَّهُمُ اسْتَمْتَعُوا عَامَ الْفَتْحِ مَعَ النَّبِيِّ ﷺ بِإِذْنِهِ، وَلَوْ كَانَ التَّحْرِيمُ زَمَنَ خَيْبَرَ، لَزِمَ النَّسْخُ مَرَّتَيْنِ، وَهَذَا لَا عَهْدَ بِمِثْلِهِ فِي الشَّرِيعَةِ الْبَتَّةَ، وَلَا يَقَعُ مِثْلُهُ فِيهَا، وَأَيْضًا: فَإِنَّ خَيْبَرَ لَمْ يَكُنْ فِيهَا مُسْلِمَاتٌ، وَإِنَّمَا كُنَّ يَهُودِيَّاتٍ، وَإِبَاحَةُ نِسَاءِ أَهْلِ الْكِتَابِ لَمْ تَكُنْ ثَبَتَتْ بَعْدُ، إِنَّمَا أُبِحْنَ بَعْدَ ذَلِكَ فِي سُورَةِ الْمَائِدَةِ بِقَوْلِهِ: ( الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ ) [ الْمَائِدَةِ: 5 ]، وَهَذَا مُتَّصِلٌ بِقَوْلِهِ: ( الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ ) [ الْمَائِدَةِ: 3 ]، وَبِقَوْلِهِ: ( الْيَوْمَ يَئِسَ الَّذِينَ كَفَرُوا مِنْ دِينِكُمْ ) [ الْمَائِدَةِ: 3 ]، وَهَذَا كَانَ فِي آخِرِ الْأَمْرِ بَعْدَ حَجَّةِ الْوَدَاعِ أَوْ فِيهَا، فَلَمْ تَكُنْ إِبَاحَةُ نِسَاءِ أَهْلِ الْكِتَابِ ثَابِتَةً زَمَنَ خَيْبَرَ، وَلَا كَانَ لِلْمُسْلِمِينَ رَغْبَةٌ فِي الِاسْتِمْتَاعِ بِنِسَاءِ عَدُوِّهِمْ قَبْلَ الْفَتْحِ، وَبَعْدَ الْفَتْحِ اسْتُرِقَّ مَنِ اسْتُرِقَّ مِنْهُنَّ وَصِرْنَ إِمَاءً لِلْمُسْلِمِينَ. فَإِنْ قِيلَ: فَمَا تَصْنَعُونَ بِمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ عَلِيِّ بْنِ أَبِي طَالِبٍ: " أَنَّ رَسُولَ اللَّهِ ﷺ: ( نَهَى عَنْ مُتْعَةِ النِّسَاءِ يَوْمَ خَيْبَرَ، وَعَنْ أَكْلِ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ " )، وَهَذَا صَحِيحٌ صَرِيحٌ ؟. قِيلَ: هَذَا الْحَدِيثُ قَدْ صَحَّتْ رِوَايَتُهُ بِلَفْظَيْنِ هَذَا أَحَدُهُمَا. وَالثَّانِي: الِاقْتِصَارُ عَلَى نَهْيِ النَّبِيِّ ﷺ عَنْ نِكَاحِ الْمُتْعَةِ، وَعَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ يَوْمَ خَيْبَرَ، هَذِهِ رِوَايَةُ ابْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ. قَالَ قَاسِمُ بْنُ أَصْبَغَ: قَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: يَعْنِي أَنَّهُ نَهَى عَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ زَمَنَ خَيْبَرَ، لَا عَنْ نِكَاحِ الْمُتْعَةِ، ذَكَرَهُ أبو عمر، وَفِي " التَّمْهِيدِ ": ثُمَّ قَالَ عَلَى هَذَا أَكْثَرُ النَّاسِ، انْتَهَى، فَتَوَهَّمَ بَعْضُ الرُّوَاةِ أَنَّ يَوْمَ خَيْبَرَ ظَرْفٌ لِتَحْرِيمِهِنَّ فَرَوَاهُ: حَرَّمَ رَسُولُ اللَّهِ ﷺ الْمُتْعَةَ زَمَنَ خَيْبَرَ وَالْحُمُرَ الْأَهْلِيَّةَ، وَاقْتَصَرَ بَعْضُهُمْ عَلَى رِوَايَةِ بَعْضِ الْحَدِيثِ فَقَالَ: حَرَّمَ رَسُولُ اللَّهِ ﷺ الْمُتْعَةَ زَمَنَ خَيْبَرَ، فَجَاءَ بِالْغَلَطِ الْبَيِّنِ. فَإِنْ قِيلَ: فَأَيُّ فَائِدَةٍ فِي الْجَمْعِ بَيْنَ التَّحْرِيمَيْنِ إِذَا لَمْ يَكُونَا قَدْ وَقَعَا فِي وَقْتٍ وَاحِدٍ، وَأَيْنَ الْمُتْعَةُ مِنْ تَحْرِيمِ الْحُمُرِ ؟ قِيلَ: هَذَا الْحَدِيثُ رَوَاهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ مُحْتَجًّا بِهِ عَلَى ابْنِ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فِي الْمَسْأَلَتَيْنِ، فَإِنَّهُ كَانَ يُبِيحُ الْمُتْعَةَ وَلُحُومَ الْحُمُرِ، فَنَاظَرَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ فِي الْمَسْأَلَتَيْنِ، وَرَوَى لَهُ التَّحْرِيمَيْنِ، وَقَيَّدَ تَحْرِيمَ الْحُمُرِ بِزَمَنِ خَيْبَرَ، وَأَطْلَقَ تَحْرِيمَ الْمُتْعَةِ، وَقَالَ: إِنَّكَ امْرُؤٌ تَائِهٌ، إِنَّ رَسُولَ اللَّهِ ﷺ حَرَّمَ الْمُتْعَةَ، وَحَرَّمَ لُحُومَ الْحُمُرِ الْأَهْلِيَّةِ يَوْمَ خَيْبَرَ، كَمَا قَالَهُ سُفْيَانُ بْنُ عُيَيْنَةَ، وَعَلَيْهِ أَكْثَرُ النَّاسِ، فَرَوَى الْأَمْرَيْنِ مُحْتَجًّا عَلَيْهِ بِهِمَا، لَا مُقَيِّدًا لَهُمَا بِيَوْمِ خَيْبَرَ، وَاللَّهُ الْمُوَفِّقُ. وَلَكِنْ هَاهُنَا نَظَرٌ آخَرُ، وَهُوَ أَنَّهُ هَلْ حَرَّمَهَا تَحْرِيمَ الْفَوَاحِشِ الَّتِي لَا تُبَاحُ بِحَالٍ، أَوْ حَرَّمَهَا عِنْدَ الِاسْتِغْنَاءِ عَنْهَا، وَأَبَاحَهَا لِلْمُضْطَرِّ ؟ هَذَا هُوَ الَّذِي نَظَرَ فِيهِ ابْنُ عَبَّاسٍ، وَقَالَ: أَنَا أَبَحْتُهَا لِلْمُضْطَرِّ كَالْمَيْتَةِ وَالدَّمِ، فَلَمَّا تَوَسَّعَ فِيهَا مَنْ تَوَسَّعَ، وَلَمْ يَقِفْ عِنْدَ الضَّرُورَةِ، أَمْسَكَ ابْنُ عَبَّاسٍ عَنِ الْإِفْتَاءِ بِحِلِّهَا، وَرَجَعَ عَنْهُ. وَقَدْ كَانَ ابْنُ مَسْعُودٍ يَرَى إِبَاحَتَهَا، وَيَقْرَأُ ( يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ ) [ الْمَائِدَةِ: 78]، فَفِي " الصَّحِيحَيْنِ " عَنْهُ قَالَ: ( كُنَّا نَغْزُو مَعَ رَسُولِ اللَّهِ ﷺ وَلَيْسَ لَنَا نِسَاءٌ، فَقُلْنَا: أَلَا نَخْتَصِي ؟ فَنَهَانَا، ثُمَّ رَخَّصَ لَنَا أَنْ نَنْكِحَ الْمَرْأَةَ بِالثَّوْبِ إِلَى أَجَلٍ، ثُمَّ قَرَأَ عبد الله: ( يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحَرِّمُوا طَيِّبَاتِ مَا أَحَلَّ اللَّهُ لَكُمْ وَلَا تَعْتَدُوا إِنَّ اللَّهَ لَا يُحِبُّ الْمُعْتَدِينَ ) ) [ الْمَائِدَةِ: 78 ]. وَقِرَاءَةُ عبد الله هَذِهِ الْآيَةَ عَقِيبَ هَذَا الْحَدِيثِ يَحْتَمِلُ أَمْرَيْنِ: أَحَدُهُمَا: الرَّدُّ عَلَى مَنْ يُحَرِّمُهَا، وَأَنَّهَا لَوْ لَمْ تَكُنْ مِنَ الطَّيِّبَاتِ لَمَا أَبَاحَهَا رَسُولُ اللَّهِ ﷺ. وَالثَّانِي: أَنْ يَكُونَ أَرَادَ آخِرَ هَذِهِ الْآيَةِ، وَهُوَ الرَّدُّ عَلَى مَنْ أَبَاحَهَا مُطْلَقًا، وَأَنَّهُ مُعْتَدٍ، فَإِنَّ رَسُولَ اللَّهِ ﷺ إِنَّمَا رَخَّصَ فِيهَا لِلضَّرُورَةِ، وَعِنْدَ الْحَاجَةِ فِي الْغَزْوِ، وَعِنْدَ عَدَمِ النِّسَاءِ، وَشِدَّةِ الْحَاجَةِ إِلَى الْمَرْأَةِ. فَمَنْ رَخَّصَ فِيهَا فِي الْحَضَرِ مَعَ كَثْرَةِ النِّسَاءِ، وَإِمْكَانِ النِّكَاحِ الْمُعْتَادِ، فَقَدِ اعْتَدَى، وَاللَّهُ لَا يُحِبُّ الْمُعْتَدِينَ. فَإِنْ قِيلَ: فَكَيْفَ تَصْنَعُونَ بِمَا رَوَى مسلم فِي " صَحِيحِهِ " مِنْ حَدِيثِ جابر، وَسَلَمَةَ بْنِ الْأَكْوَعِ، قَالَا: خَرَجَ عَلَيْنَا مُنَادِي رَسُولِ اللَّهِ ﷺ، فَقَالَ: إِنَّ رَسُولَ اللَّهِ ﷺ ( قَدْ أَذِنَ لَكُمْ أَنْ تَسْتَمْتِعُوا ) يَعْنِي: مُتْعَةَ النِّسَاءِ، قِيلَ: هَذَا كَانَ زَمَنَ الْفَتْحِ قَبْلَ التَّحْرِيمِ، ثُمَّ حَرَّمَهَا بَعْدَ ذَلِكَ، بِدَلِيلِ مَا رَوَاهُ مسلم فِي " صَحِيحِهِ "، عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ قَالَ: رَخَّصَ لَنَا رَسُولُ اللَّهِ ﷺ عَامَ أَوْطَاسٍ فِي الْمُتْعَةِ ثَلَاثًا، ثُمَّ نَهَى عَنْهَا. وَعَامُ أَوْطَاسٍ: هُوَ عَامُ الْفَتْحِ؛ لِأَنَّ غَزَاةَ أَوْطَاسٍ مُتَّصِلَةٌ بِفَتْحِ مَكَّةَ. فَإِنْ قِيلَ: فَمَا تَصْنَعُونَ بِمَا رَوَاهُ مسلم فِي " صَحِيحِهِ "، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: ( كُنَّا نَسْتَمْتِعُ بِالْقَبْضَةِ مِنَ التَّمْرِ وَالدَّقِيقِ الْأَيَّامَ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ وأبي بكر، حَتَّى نَهَى عَنْهَا عمر فِي شَأْنِ عَمْرِو بْنِ حُرَيْثٍ ) وَفِيمَا ثَبَتَ عَنْ عمر أَنَّهُ قَالَ: ( مُتْعَتَانِ كَانَتَا عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ أَنَا أَنْهَى عَنْهُمَا: مُتْعَةُ النِّسَاءِ، وَمُتْعَةُ الْحَجِّ ) قِيلَ: النَّاسُ فِي هَذَا طَائِفَتَانِ، طَائِفَةٌ تَقُولُ: إِنَّ عمر هُوَ الَّذِي حَرَّمَهَا وَنَهَى عَنْهَا، وَقَدْ أَمَرَ رَسُولُ اللَّهِ ﷺ بِاتِّبَاعِ مَا سَنَّهُ الْخُلَفَاءُ الرَّاشِدُونَ، وَلَمْ تَرَ هَذِهِ الطَّائِفَةُ تَصْحِيحَ حَدِيثِ سبرة بن معبد فِي تَحْرِيمِ الْمُتْعَةِ عَامَ الْفَتْحِ، فَإِنَّهُ مِنْ رِوَايَةِ عبد الملك بن الربيع بن سبرة عَنْ أَبِيهِ عَنْ جَدِّهِ، وَقَدْ تَكَلَّمَ فِيهِ ابْنُ مَعِينٍ، وَلَمْ يَرَ الْبُخَارِيُّ إِخْرَاجَ حَدِيثٍ فِي " صَحِيحِهِ " مَعَ شِدَّةِ الْحَاجَةِ إِلَيْهِ، وَكَوْنِهِ أَصْلًا مِنْ أُصُولِ الْإِسْلَامِ، وَلَوْ صَحَّ عِنْدَهُ لَمْ يَصْبِرْ عَنْ إِخْرَاجِهِ وَالِاحْتِجَاجِ بِهِ قَالُوا: وَلَوْ صَحَّ حَدِيثُ سبرة، لَمْ يَخْفَ عَلَى ابْنِ مَسْعُودٍ حَتَّى يَرْوِيَ أَنَّهُمْ فَعَلُوهَا،، وَيَحْتَجُّ بِالْآيَةِ، وَأَيْضًا وَلَوْ صَحَّ لَمْ يَقُلْ عمر: إِنَّهَا كَانَتْ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ، وَأَنَا أَنْهَى عَنْهَا، وَأُعَاقِبُ عَلَيْهَا، بَلْ كَانَ يَقُولُ: إِنَّهُ ﷺ حَرَّمَهَا وَنَهَى عَنْهَا. قَالُوا: وَلَوْ صَحَّ لَمْ تُفْعَلْ عَلَى عَهْدِ الصِّدِّيقِ، وَهُوَ عَهْدُ خِلَافَةِ النُّبُوَّةِ حَقًّا. وَالطَّائِفَةُ الثَّانِيَةُ: رَأَتْ صِحَّةَ حَدِيثِ سبرة، وَلَوْ لَمْ يَصِحَّ فَقَدْ صَحَّ حَدِيثُ علي ؓ أَنَّ رَسُولَ اللَّهِ ﷺ: ( حَرَّمَ مُتْعَةَ النِّسَاءِ ) فَوَجَبَ حَمْلُ حَدِيثِ جابر عَلَى أَنَّ الَّذِي أَخْبَرَ عَنْهَا بِفِعْلِهَا لَمْ يَبْلُغْهُ التَّحْرِيمُ، وَلَمْ يَكُنْ قَدِ اشْتَهَرَ حَتَّى كَانَ زَمَنُ عمر ؓ، فَلَمَّا وَقَعَ فِيهَا النِّزَاعُ ظَهَرَ تَحْرِيمُهَا وَاشْتَهَرَ، وَبِهَذَا تَأْتَلِفُ الْأَحَادِيثُ الْوَارِدَةُ فِيهَا. وَبِاللَّهِ التَّوْفِيقُ.
Translation
✧ His ﷺ prohibition of the price of wine and swine, and of carrion, and some of his fatwas and rulings Ibn Abī Shaybah narrated from Jābir ؓ who said: I heard the Messenger of Allah ﷺ in the year of the conquest saying: “Allah, the Exalted, has forbidden the sale of wine, swine, carrion, and idols.” A man said: O Messenger of Allah, what do you think of the fat of carrion, for ships and hides are greased with it, and it is used for lamps? He said: “May Allah fight the Jews. When Allah forbade them its fat, they took it, melted it, then sold it and consumed its price.” Ibn Abī Shaybah narrated from ʿAbd al-Raḥmān b. al-Azhar ؓ who said: I saw the Messenger of Allah ﷺ in the year of the conquest—and I was a young boy—alighting at the dwelling of Khālid b. al-Walīd. A drinker was brought to him, and he ordered them, so they struck him with what was in their hands: some struck with a whip, with a sandal, and with a staff, and the Messenger of Allah ﷺ threw dust. The two shaykhs narrated from ʿĀʾishah that Hind bt. ʿUtbah asked the Messenger of Allah ﷺ on the day of the conquest. She said: O Messenger of Allah, Abū Sufyān is a stingy man. Is there any blame on me if I feed our dependents from what is his? He said to her: “There is no blame on you that you feed them with what is reasonable.” From ʿĀʾishah ؓ who said: ʿUtbah b. Abī Waqqāṣ had enjoined his brother Saʿd to take charge of ʿAbd al-Raḥmān b. Walīdah of Zamʿah, and ʿUtbah said: He is my son. When the Messenger of Allah ﷺ came to Makkah in the conquest, Saʿd saw the boy and recognized him by resemblance, so he embraced him to himself and said: The son of my brother, by the Lord of the Kaʿbah. He brought him to the Messenger of Allah ﷺ, and ʿAbd b. Zamʿah came with him. Saʿd b. Abī Waqqāṣ said: This is the son of my brother; he enjoined me that he is his son. ʿAbd b. Zamʿah said: O Messenger of Allah, this is my brother; this is the son of Zamʿah, born on his bed. The Messenger of Allah ﷺ looked at the son of Walīdah of Zamʿah, and he was the most resembling of people to ʿUtbah b. Abī Waqqāṣ. The Messenger of Allah ﷺ said: “He is”—that is, the child—“yours; he is your brother, O ʿAbd b. Zamʿah, because he was born on his bed. The child belongs to the bed, and the stone is for the adulterer. And veil yourself from him, O Sawdah,” because of the resemblance he saw of ʿUtbah b. Abī Waqqāṣ in the child. Al-Bukhārī narrated it. From ʿUrwah b. al-Zubayr, from ʿĀʾishah ؓ: A woman stole during the time of the Messenger of Allah ﷺ in the campaign of the conquest. They said: Who will speak to the Messenger of Allah ﷺ about her? It was said: Who would dare except Usāmah b. Zayd, the beloved of the Messenger of Allah ﷺ? Her people appealed to Usāmah b. Zayd to intercede for her with the Messenger of Allah ﷺ. When Usāmah spoke to him about her, the face of the Messenger of Allah ﷺ changed color, and he said: “Do you speak to me”—and in one wording—“Do you intercede concerning a ḥadd from the ḥudūd of Allah?!” Usāmah said: O Messenger of Allah, ask forgiveness for me. In the evening, the Messenger of Allah ﷺ stood as a preacher, praised Allah, the Exalted, as He deserves, then said: “Now then, the people were destroyed”—and in one wording—“the Children of Israel perished”—and in one wording—“those before you: when a noble among them stole, they left him; and when a weak one”—and in one wording, “a lowly one”—“stole, they cut him.” In one wording: “They carried out the ḥadd on him. By Him in Whose hand is my soul, if Fāṭimah bt. Muḥammad stole, I would cut her hand.” Then the Messenger of Allah ﷺ ordered that woman—and in al-Nasāʾī’s narration: “Rise, O Bilāl, take her hand and cut it.” Her repentance was good after that, and she married a man from Banū Sulaym. ʿĀʾishah said: She used to come to me after that, and I would raise her need to the Messenger of Allah ﷺ. Imām Aḥmad, the two shaykhs, al-Nasāʾī, and al-Bayhaqī narrated it. In Ṣaḥīḥ Muslim, from the ḥadīth of Sabrah b. Maʿbad al-Juhanī, he said: The Messenger of Allah ﷺ ordered us to do mutʿah in the year of the conquest when he entered Makkah, then he did not leave until he forbade us from it. Among what occurred in this campaign was the permitting of mutʿah with women, then he forbade it before leaving Makkah. There is disagreement about the time in which mutʿah was forbidden, according to four opinions: One: that it was on the day of Khaybar. This is the opinion of a group of scholars, among them al-Shāfiʿī and others. Second: that it was in the year of the conquest of Makkah. This is the opinion of Ibn ʿUyaynah and a group. Third: that it was in the year of Ḥunayn. This is in reality the second opinion, because of the connection of the campaign of Ḥunayn with the conquest. Fourth: that it was in the year of the Farewell Pilgrimage, and this is an error of some narrators, whose error traveled from the conquest of Makkah to the Farewell Pilgrimage, just as the error of Muʿāwiyah traveled from the ʿumrah of al-Jiʿrānah to the Farewell Pilgrimage, when he said: I shortened for the Messenger of Allah ﷺ with a blade at al-Marwah in his pilgrimage. This was mentioned earlier in the chapter on ḥajj. The travel of error from one time to another, from one place to another, and from one event to another often occurs to the ḥuffāẓ and those below them. The correct view is that mutʿah was only forbidden in the year of the conquest, because it is established in Ṣaḥīḥ Muslim that they did mutʿah in the year of the conquest with the Prophet ﷺ by his permission. If the prohibition had been at the time of Khaybar, abrogation twice would be necessary, and the like of that is unknown in the Sharīʿah at all and does not occur in it. Also, Khaybar had no Muslim women; they were only Jewish women. The permissibility of women of the People of the Book had not yet been established; they were only permitted after that in Sūrat al-Māʾidah by His saying: (This day all good things have been made lawful for you, and the food of those who were given the Book is lawful for you, and your food is lawful for them, and chaste women from the believers and chaste women from those who were given the Book before you) [al-Māʾidah: 5]. This is connected to His saying: (This day I have perfected your religion for you) [al-Māʾidah: 3], and His saying: (This day those who disbelieve have despaired of your religion) [al-Māʾidah: 3]. This was at the end of the matter, after or during the Farewell Pilgrimage. So the permissibility of women of the People of the Book was not established at the time of Khaybar, and the Muslims had no desire to enjoy the women of their enemy before the conquest. After the conquest, those who were taken captive among them became slaves of the Muslims. If it is said: What do you do with what is established in the two Ṣaḥīḥs from the ḥadīth of ʿAlī b. Abī Ṭālib: “The Messenger of Allah ﷺ forbade mutʿah with women on the day of Khaybar, and the eating of the flesh of domestic donkeys,” and this is ṣaḥīḥ and explicit? It is said: This ḥadīth has been narrated authentically with two wordings. This is one of them. The second: restricting to the Prophet’s ﷺ prohibition of mutʿah marriage and the flesh of domestic donkeys on the day of Khaybar—this is the narration of Ibn ʿUyaynah from al-Zuhrī. Qāsim b. Aṣbagh said: Sufyān b. ʿUyaynah said: meaning that he forbade the flesh of domestic donkeys at the time of Khaybar, not mutʿah marriage. Abū ʿUmar mentioned it, and in al-Tamhīd: then he said: most people hold this view. End quote. So some narrators supposed that the day of Khaybar was the context for their prohibition, so he narrated it as: The Messenger of Allah ﷺ forbade mutʿah at the time of Khaybar and domestic donkeys. Some restricted to part of the ḥadīth and said: The Messenger of Allah ﷺ forbade mutʿah at the time of Khaybar, falling into clear error. If it is said: What is the benefit of joining the two prohibitions if they did not occur at one time, and what does mutʿah have to do with forbidding donkeys? It is said: This ḥadīth was narrated by ʿAlī b. Abī Ṭālib ؓ arguing with his cousin ʿAbd Allāh b. ʿAbbās about the two issues, for he used to permit mutʿah and the flesh of donkeys. So ʿAlī b. Abī Ṭālib debated him in the two issues and narrated the two prohibitions to him. He restricted the prohibition of donkeys to the time of Khaybar and left the prohibition of mutʿah unrestricted. He said: You are a lost man. The Messenger of Allah ﷺ forbade mutʿah and forbade the flesh of domestic donkeys on the day of Khaybar—as Sufyān b. ʿUyaynah said, and most people hold this view. So he narrated the two matters arguing against him with them, not restricting them to the day of Khaybar. Allah is the one who grants success. But here is another consideration: Did he forbid it as he forbids indecencies that are never permissible, or did he forbid it when one can do without it and permit it for the one compelled by necessity? This is what Ibn ʿAbbās considered. He said: I permit it for the compelled, like carrion and blood. When those who expanded it did so and did not stop at necessity, Ibn ʿAbbās refrained from issuing a fatwa of its permissibility and retracted it. Ibn Masʿūd used to hold its permissibility and recite: (O you who believe, do not forbid the good things which Allah has made lawful for you) [al-Māʾidah: 78]. In the two Ṣaḥīḥs from him, he said: We used to go on campaigns with the Messenger of Allah ﷺ and we had no wives. We said: Shall we not castrate ourselves? He forbade us, then he permitted us to marry a woman for a garment for a term. Then ʿAbd Allāh recited: (O you who believe, do not forbid the good things which Allah has made lawful for you, and do not transgress. Indeed, Allah does not love the transgressors) [al-Māʾidah: 78]. ʿAbd Allāh’s recitation of this verse after this ḥadīth admits two possibilities. One: a refutation of those who forbid it, and that if it were not among good things, the Messenger of Allah ﷺ would not have permitted it. Second: that he intended the end of this verse, which is a refutation of those who permit it absolutely, and that such a person is a transgressor. For the Messenger of Allah ﷺ only permitted it for necessity, at need during campaigns, when there were no women, and severe need for a woman. Whoever permits it in settled life with many women and the possibility of ordinary marriage has transgressed, and Allah does not love the transgressors. If it is said: What do you do with what Muslim narrated in his Ṣaḥīḥ from the ḥadīth of Jābir and Salamah b. al-Akwaʿ? They said: The caller of the Messenger of Allah ﷺ came out to us and said: The Messenger of Allah ﷺ has permitted you to do mutʿah—meaning mutʿah with women. It is said: This was at the time of the conquest, before the prohibition; then he forbade it after that, as evidenced by what Muslim narrated in his Ṣaḥīḥ from Salamah b. al-Akwaʿ who said: The Messenger of Allah ﷺ permitted mutʿah to us in the year of Awṭās for three, then he forbade it. The year of Awṭās is the year of the conquest, because the campaign of Awṭās is connected to the conquest of Makkah. If it is said: What do you do with what Muslim narrated in his Ṣaḥīḥ from Jābir b. ʿAbd Allāh who said: We used to do mutʿah for a handful of dates and flour for days during the time of the Messenger of Allah ﷺ and Abū Bakr, until ʿUmar forbade it in the matter of ʿAmr b. Ḥurayth? And what is established from ʿUmar that he said: Two mutʿahs existed during the time of the Messenger of Allah ﷺ, and I forbid them: mutʿah with women and mutʿah of ḥajj. It is said: People are two groups in this. One group says that ʿUmar was the one who forbade it, and the Messenger of Allah ﷺ commanded following what the rightly guided caliphs established. This group did not accept the authenticity of the ḥadīth of Sabrah b. Maʿbad about the prohibition of mutʿah in the year of the conquest, for it is from the narration of ʿAbd al-Malik b. al-Rabīʿ b. Sabrah from his father from his grandfather. Ibn Maʿīn criticized it, and al-Bukhārī did not include its ḥadīth in his Ṣaḥīḥ despite the great need for it and its being a principle of Islam. If it were authentic to him, he would not have refrained from including and using it. They said: If the ḥadīth of Sabrah were authentic, it would not have been hidden from Ibn Masʿūd, so that he would narrate that they did it and argue with the verse. Also, if it were authentic, ʿUmar would not have said: It existed during the time of the Messenger of Allah ﷺ, and I forbid it and punish for it. Rather, he would have said: He ﷺ forbade it. They said: If it were authentic, it would not have been done during the time of al-Ṣiddīq, which is truly the era of the prophetic caliphate. The second group accepted the authenticity of the ḥadīth of Sabrah, and even if it were not authentic, the ḥadīth of ʿAlī ؓ is authentic that the Messenger of Allah ﷺ forbade mutʿah with women. So it is necessary to interpret the ḥadīth of Jābir as meaning that the one who reported doing it had not received the prohibition, and it had not become widely known until the time of ʿUmar ؓ. When dispute arose about it, its prohibition appeared and became well known. Thus the ḥadīths about it are reconciled. Success is from Allah.
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