Tarikh (al-Tabari) 1577
The Pilgrimage of Abū Bakr with the People
[ اخْتِصَاصُ الرَّسُولِ عَلِيًّا بِتَأْدِيَةِ بَرَاءَةٌ عَنْهُ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي حَكِيمُ بْنُ حَكِيمِ بْنِ عَبَّادِ بْنِ حُنَيْفٍ، عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ رِضْوَانُ اللَّهِ عَلَيْهِ، أَنَّهُ قَالَ: لَمَّا نَزَلَتْ بَرَاءَةٌ عَلَى رَسُولِ اللَّهِ ﷺ، وَقَدْ كَانَ بَعَثَ أَبَا بَكْرٍ الصِّدِّيقَ لِيُقِيمَ لِلنَّاسِ الْحَجَّ، قِيلَ لَهُ: يَا رَسُولَ اللَّهِ لَوْ بَعَثْتُ بِهَا إلَى أَبِي بَكْرٍ، فَقَالَ: لَا يُؤَدِّي عَنِّي إلَّا رَجُلٌ مِنْ أَهْلِ بَيْتِي، ثُمَّ دَعَا عَلِيَّ بْنَ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ، فَقَالَ لَهُ: اُخْرُجْ بِهَذِهِ الْقِصَّةِ مِنْ صَدْرِ بَرَاءَةٍ، وَأَذِّنْ فِي النَّاسِ يَوْمَ النَّحْرِ إذَا اجْتَمَعُوا بِمِنًى، أَنَّهُ لَا يَدْخُلُ الْجَنَّةَ كَافِرٌ، وَلَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، وَمَنْ كَانَ لَهُ عِنْدَ رَسُولِ اللَّهِ ﷺ عَهْدٌ فَهُوَ لَهُ إلَى مُدَّتِهِ، فَخَرَجَ عَلِيُّ بْنُ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ عَلَى نَاقَةِ رَسُولِ اللَّهِ ﷺ الْعَضْبَاءَ، حَتَّى أَدْرَكَ أَبَا بَكْرٍ بِالطَّرِيقِ، فَلَمَّا رَآهُ أَبُو بَكْرٍ بِالطَّرِيقِ قَالَ: أَأَمِيرٌ أَمْ مَأْمُورٌ ؟ فَقَالَ: بَلْ مَأْمُورٌ، ثُمَّ مَضَيَا. فَأَقَامَ أَبُو بَكْرٍ لِلنَّاسِ الْحَجَّ، وَالْعَرَبُ إذْ ذَاكَ فِي تِلْكَ السَّنَةِ عَلَى مَنَازِلِهِمْ مِنْ الْحَجِّ، الَّتِي كَانُوا عَلَيْهَا فِي الْجَاهِلِيَّةِ، حَتَّى إذَا كَانَ يَوْمُ النَّحْرِ، قَامَ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، فَأَذَّنَ فِي النَّاسِ بِاَلَّذِي أَمَرَهُ بِهِ رَسُولُ اللَّهِ ﷺ، فَقَالَ: أَيُّهَا النَّاسُ، إنَّهُ لَا يَدْخُلُ الْجَنَّةَ كَافِرٌ، وَلَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانًا، وَمَنْ كَانَ لَهُ عِنْدَ رَسُولِ اللَّهِ ﷺ عَهْدٌ فَهُوَ لَهُ إلَى مُدَّتِهِ، وَأَجَّلَ النَّاسَ أَرْبَعَةَ أَشْهُرٍ مِنْ يَوْمِ أَذَّنَ فِيهِمْ، لِيَرْجِعَ كُلُّ قَوْمٍ إلَى مَأْمَنِهِمْ أَوْ بِلَادِهِمْ، ثُمَّ لَا عَهْدٌ لِمُشْرِكِ وَلَا ذِمَّةٌ إلَّا أَحَدٌ كَانَ لَهُ عِنْدَ رَسُولِ اللَّهِ ﷺ عَهْدٌ إلَى مُدَّةٍ، فَهُوَ لَهُ إلَى مُدَّتِهِ. فَلَمْ يَحُجَّ بَعْدَ ذَلِكَ الْعَامِ مُشْرِكٌ، وَلَمْ يَطُفْ بِالْبَيْتِ عُرْيَانٌ. ثُمَّ قَدِمَا عَلَى رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: فَكَانَ هَذَا مِنْ بَرَاءَةٍ فِيمَنْ كَانَ مِنْ أَهْلِ الشِّرْكِ مِنْ أَهْلِ الْعَهْدِ الْعَامِّ، وَأَهْلِ الْمُدَّةِ إلَى الْأَجَلِ الْمُسَمَّى. وَفِي هَذِهِ الْقِصَّةِ دَلِيلٌ عَلَى أَنَّ يَوْمَ الْحَجِّ الْأَكْبَرِ يَوْمُ النَّحْرِ ، وَاخْتُلِفَ فِي حَجَّةِ الصِّدِّيقِ هَذِهِ، هَلْ هِيَ الَّتِي أَسْقَطَتِ الْفَرْضَ، أَوِ الْمُسْقِطَةُ هِيَ حَجَّةُ الْوَدَاعِ مَعَ النَّبِيِّ ﷺ ؟ عَلَى قَوْلَيْنِ: أَصَحُّهُمَا: الثَّانِي، وَالْقَوْلَانِ مَبْنِيَّانِ عَلَى أَصْلَيْنِ، أَحَدُهُمَا: هَلْ كَانَ الْحَجُّ فُرِضَ قَبْلَ عَامِ حَجَّةِ الْوَدَاعِ أَوْ لَا ؟ وَالثَّانِي: هَلْ كَانَتْ حَجَّةُ الصِّدِّيقِ ؓ فِي ذِي الْحَجَّةِ، أَوْ وَقَعَتْ فِي ذِي الْقَعْدَةِ مِنْ أَجْلِ النَّسِيءِ الَّذِي كَانَ الْجَاهِلِيَّةُ يُؤَخِّرُونَ لَهُ الْأَشْهُرَ وَيُقَدِّمُونَهَا ؟ عَلَى قَوْلَيْنِ، وَالثَّانِي: قَوْلُ مجاهد وَغَيْرِهِ. وَعَلَى هَذَا فَلَمْ يُؤَخِّرِ النَّبِيُّ ﷺ الْحَجَّ بَعْدَ فَرْضِهِ عَامًا وَاحِدًا، بَلْ بَادَرَ إِلَى الِامْتِثَالِ فِي الْعَامِ الَّذِي فُرِضَ فِيهِ، وَهَذَا هُوَ اللَّائِقُ بِهَدْيِهِ وَحَالِهِ ﷺ، وَلَيْسَ بِيَدِ مَنِ ادَّعَى تَقَدُّمَ فَرْضِ الْحَجِّ سَنَةَ سِتٍّ أَوْ سَبْعٍ أَوْ ثَمَانٍ أَوْ تِسْعٍ دَلِيلٌ وَاحِدٌ. وَغَايَةُ مَا احْتَجَّ بِهِ مَنْ قَالَ: فُرِضَ سَنَةَ سِتٍّ، قَوْلُهُ تَعَالَى: ( وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ) [ الْبَقَرَةِ: 196 ]، وَهِيَ قَدْ نَزَلَتْ بِالْحُدَيْبِيَةِ سَنَةَ سِتٍّ، وَهَذَا لَيْسَ فِيهِ ابْتِدَاءُ فَرْضِ الْحَجِّ، وَإِنَّمَا فِيهِ الْأَمْرُ بِإِتْمَامِهِ إِذَا شُرِعَ فِيهِ، فَأَيْنَ هَذَا مِنْ وُجُوبِ ابْتِدَائِهِ، وَآيَةُ فَرْضِ الْحَجِّ، وَهِيَ قَوْلُهُ تَعَالَى: ( وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ ) ( اسْتَطَاعَ إِلَيْهِ سَبِيلًا ) [ آلِ عِمْرَانَ: 97 ] نَزَلَتْ عَامَ الْوُفُودِ أَوَاخِرَ سَنَةِ تِسْعٍ.
Translation
✧ [The Messenger’s singling out ʿAlī to convey Barāʾah on his behalf] Ibn Isḥāq said: Ḥakīm b. Ḥakīm b. ʿAbbād b. Ḥunayf related to me, from Abū Jaʿfar Muḥammad b. ʿAlī ؓ, that he said: When Barāʾah was revealed to the Messenger of God ﷺ, and he had already sent Abū Bakr al-Ṣiddīq to conduct the pilgrimage for the people, it was said to him: “O Messenger of God, if only you would send it to Abū Bakr.” He said: “No one conveys on my behalf except a man from my own household.” Then he summoned ʿAlī b. Abī Ṭālib ؓ and said to him: “Go forth with this passage from the beginning of Barāʾah, and proclaim among the people on the Day of Sacrifice, when they gather at Minā, that no disbeliever will enter Paradise, no polytheist will perform pilgrimage after this year, no one will circumambulate the House naked, and whoever has a covenant with the Messenger of God ﷺ, it remains his until its term.” So ʿAlī b. Abī Ṭālib ؓ set out on the Messenger of God’s ﷺ she-camel al-ʿAḍbāʾ until he caught up with Abū Bakr on the road. When Abū Bakr saw him on the road, he said: “Are you a commander or one commanded?” He replied: “Rather, one commanded.” Then they went on. Abū Bakr conducted the pilgrimage for the people, while the Arabs in that year were at their pilgrimage stations as they had been in the time of ignorance. When the Day of Sacrifice came, ʿAlī b. Abī Ṭālib ؓ stood and proclaimed among the people what the Messenger of God ﷺ had commanded him, saying: “O people, no disbeliever will enter Paradise, no polytheist will perform pilgrimage after this year, no one will circumambulate the House naked, and whoever has a covenant with the Messenger of God ﷺ, it remains his until its term.” He gave the people a respite of four months from the day he proclaimed among them, so that each people might return to their place of safety or their lands. Then there would be no covenant or protection for any polytheist, except one who had a covenant with the Messenger of God ﷺ for a specified term; his remains his until its term. After that year no polytheist performed pilgrimage, and no one circumambulated the House naked. Then they both returned to the Messenger of God ﷺ. Ibn Isḥāq said: This was part of Barāʾah concerning those among the people of polytheism who had a general covenant or a fixed-term agreement until the appointed time. In this account there is evidence that the Day of the Greater Pilgrimage is the Day of Sacrifice. There is disagreement about whether this pilgrimage of al-Ṣiddīq was the one that fulfilled the obligation, or whether the fulfilling one was the Farewell Pilgrimage with the Prophet ﷺ. There are two opinions; the more correct of the two is the second. The two opinions rest on two principles: first, whether the pilgrimage had been made obligatory before the year of the Farewell Pilgrimage, or not; second, whether the pilgrimage of al-Ṣiddīq ؓ took place in Dhū al-Ḥijjah, or occurred in Dhū al-Qaʿdah because of the intercalation by which the people of ignorance used to postpone and advance the months. There are two opinions; the second is the view of Mujāhid and others. According to this, the Prophet ﷺ did not delay the pilgrimage after its obligation by a single year; rather, he hastened to comply in the very year in which it was made obligatory. This is what befits his guidance and state ﷺ. Those who claim that the obligation of pilgrimage came earlier, in year six, seven, eight, or nine, have not a single proof. The utmost evidence cited by those who say it was made obligatory in year six is the words of the Almighty: “And complete the pilgrimage and the ʿumrah for God” [al-Baqarah: 196], which was revealed at al-Ḥudaybiyah in year six. But this does not contain the initial obligation of pilgrimage; it only commands completing it once one has begun it. How can this be compared to the initial obligation? The verse making pilgrimage obligatory is the words of the Almighty: “And due to God from the people is a pilgrimage to the House—for whoever is able to find a way thereto” [Āl ʿImrān: 97], which was revealed in the Year of Delegations, at the end of year nine.
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