Tarikh (al-Tabari) 1631
The Farewell Pilgrimage
قَالَ الْحَافِظُ- رَحِمَهُ اللَّهُ تَعَالَى-: «فِي ابْتِدَاءِ فَرْضِهِ، فَقِيلَ: قَبْلَ الْهِجْرَةِ، وَهُوَ شَاذٌّ، وَقِيلَ: بَعْدَهَا ثُمَّ اخْتُلِفَ فِي سَنَتِهِ، فَالْجُمْهُورُ عَلَى أَنَّهَا سَنَةُ سِتٍّ، قُلْتُ: وَصَحَّحَهُ الرَّافِعِيُّ فِي السِّيَرِ، وَشَبَّهَ عَلَيْهِ فِي «الرَّوْضَةِ»، وَنَقَلَهُ فِي «الْمَجْمُوعِ» عَنِ الْأَصْحَابِ، وَصَحَّحَهُ ابْنُ الرِّفْعَةِ، انْتَهَى. ففَرْضَ الْحَجِّ تَأَخَّرَ إِلَى سَنَةِ تِسْعٍ أَوْ عَشْرٍ وَأَمَّا قَوْلُهُ تَعَالَى: ( وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ) [ الْبَقَرَةِ: 196]، فَإِنَّهَا وَإِنْ نَزَلَتْ سَنَةَ سِتٍّ عَامَ الْحُدَيْبِيَةِ، فَلَيْسَ فِيهَا فَرْضِيَّةُ الْحَجِّ وَإِنَّمَا فِيهَا الْأَمْرُ بِإِتْمَامِهِ وَإِتْمَامِ الْعُمْرَةِ بَعْدَ الشُّرُوعِ فِيهِمَا، وَذَلِكَ لَا يَقْتَضِي وُجُوبَ الِابْتِدَاءِ فَإِنْ قِيلَ: فَمِنْ أَيْنَ لَكُمْ تَأْخِيرُ نُزُولِ فَرْضِهِ إِلَى التَّاسِعَةِ أَوِ الْعَاشِرَةِ ؟ قِيلَ: لِأَنَّ صَدْرَ سُورَةِ آلِ عِمْرَانَ نَزَلَ عَامَ الْوُفُودِ، وَفِيهِ قَدِمَ وَفْدُ نَجْرَانَ عَلَى رَسُولِ اللَّهِ ﷺ وَصَالَحَهُمْ عَلَى أَدَاءِ الْجِزْيَةِ، وَالْجِزْيَةُ إِنَّمَا نَزَلَتْ عَامَ تَبُوكَ سَنَةَ تِسْعٍ وَفِيهَا نَزَلَ صَدْرُ سُورَةِ آلِ عِمْرَانَ، وَنَاظَرَ أَهْلَ الْكِتَابِ وَدَعَاهُمْ إِلَى التَّوْحِيدِ وَالْمُبَاهَلَةِ، وَيَدُلُّ عَلَيْهِ أَنَّ أَهْلَ مَكَّةَ وَجَدُوا فِي نُفُوسِهِمْ عَلَى مَا فَاتَهُمْ مِنَ التِّجَارَةِ مِنَ الْمُشْرِكِينَ لَمَّا أَنْزَلَ اللَّهُ تَعَالَى: ( يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلَا يَقْرَبُوا الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَذَا ) [ التَّوْبَةِ: 28]، فَأَعَاضَهُمُ اللَّهُ تَعَالَى مِنْ ذَلِكَ بِالْجِزْيَةِ. وَنُزُولُ هَذِهِ الْآيَاتِ، وَالْمُنَادَاةُ بِهَا، إِنَّمَا كَانَ فِي سَنَةِ تِسْعٍ، وَبَعَثَ الصِّدِّيقَ يُؤَذِّنُ بِذَلِكَ فِي مَكَّةَ فِي مَوَاسِمِ الْحَجِّ، وَأَرْدَفَهُ بعلي ؓ، وَهَذَا الَّذِي ذَكَرْنَاهُ قَدْ قَالَهُ غَيْرُ وَاحِدٍ مِنَ السَّلَفِ. وَاللَّهُ أَعْلَمُ. وَقَدْ وَقَعَ فِي قِصَّةِ ضِمَامٍ ذِكْرُ الْأَمْرِ بِالْحَجِّ، وَكَانَ قُدُومُهُ عَلَى مَا ذَكَرَهُ الْوَاقِدِيُّ سَنَةَ خَمْسٍ، وَهَذَا يَدُلُّ- إِنْ ثَبَتَ- عَلَى تَقَدُّمِهِ عَلَى سَنَةِ خَمْسٍ، أَوْ وُقُوعُهُ فِيهَا قُلْتُ: وَبِهَذَا جَزَمَ الرَّافِعِيُّ فِي الْحَجِّ: فُرِضَ سَنَةَ خَمْسٍ. وَقَالَ الْحَافِظُ- رَحِمَهُ اللَّهُ تَعَالَى- إِنَّ عِكْرِمَةَ بْنَ خَالِدٍ الْمَخْزُومِيَّ، قَالَ: قَدِمْتُ الْمَدِينَةَ فِي نَفَرٍ مِنْ أَهْلِ مَكَّةَ، فَلَقِيتُ عَبْدَ اللَّهِ بْنَ عُمَرَ فَقُلْتُ: إِذَا لَمْ نَحُجَّ قَطُّ أَفَنَعْتَمِرُ مِنَ الْمَدِينَةِ ؟ قَالَ: نَعَمْ، وَمَا يَمْنَعُكُمْ مِنْ ذَلِكَ ؟ فَقَدِ اعْتَمَرَ رَسُولُ اللَّهِ ﷺ عُمَرَهُ كُلَّهَا قَبْلَ حَجِّهِ، قَالَ: فَاعْتَمَرَ، رَوَاهُ الْإِمَامُ أَحْمَدُ- بِسَنَدٍ صَحِيحٍ- وَهُوَ فِي الْبُخَارِيِّ بِنَحْوِهِ. قَالَ ابْنُ بَطَّالٍ: هَذَا يَدُلُّ عَلَى أَنَّ فَرْضَ الْحَجِّ كَانَ قَدْ نَزَلَ عَلَى النَّبِيِّ ﷺ قَبْلَ اعْتِمَارِهِ، وَيَتَفَرَّعُ عَلَيْهِ: هَلِ الْحَجُّ عَلَى الْفَوْرِ ؟ أَوِ التَّرَاخِي ؟ وَهَذَا يَدُلُّ أَنَّهُ عَلَى التَّرَاخِي، قَالَ أَيِ ابْنُ بَطَّالٍ: كَذَلِكَ أَمْرُ النَّبِيِّ ﷺ أَصْحَابَهُ بِفَسْخِ الْحَجِّ إِلَى الْعُمَرَةِ، دَالٌّ عَلَى ذَلِكَ. انْتَهَى. قَالَ الْحَافِظُ: وَقَدْ نُوَزِّعُ فِي ذَلِكَ إِذْ لَا يَلْزَمُ مِنْ صِحَّةِ تَقْدِيمِ أَحَدِ النُّسُكَيْنِ عَلَى الْآخَرِ نَفْيُ الْفَوْرِيَّةِ، انْتَهَى، وَقِيلَ: فُرِضَ سَنَةَ ثَمَانٍ، وَقِيلَ: تِسْعٌ، وَقِيلَ: عَشْرٌ حَكَاهَا الْحَافِظُ فِي تَخْرِيجِ أَحَادِيثِ الرَّافِعِيِّ. الثَّانِي: قَالَ الْعُلَمَاءُ- رَحِمَهُمُ اللَّهُ تَعَالَى- فَرَضَ اللَّهُ تَعَالَى الْحَجَّ عَلَى مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا، وَقَدْ كَانَ السَّبِيلُ إِلَيْهِ مَمْنُوعًا بِقُوَّةِ الْمُشْرِكِينَ. وَأَيْضًا كَانُوا يَنْقُلُونَ الْحَجَّ عَنْ وَقْتِهِ، فَقَدْ ذَكَرَ أَنَّهُمْ يَنْقُلُونَهُ عَنْ حِسَابِ الشُّهُورِ الشَّمْسِيَّةِ، وَيُؤَخِّرُونَهُ فِي كُلِّ سَنَةٍ أَحَدَ عَشَرَ يَوْمًا، فَلَمْ تُوجَدِ الِاسْتِطَاعَةُ إِلَّا عِنْدَ فَتْحِ مَكَّةَ سَنَةَ ثَمَانٍ، فَمَنَعَ ﷺ مِنَ التَّعْجِيلِ بِهِ، أَنَّ الْمُشْرِكِينَ لَمْ يَكُونُوا مَنَعُوا مِنْهُ، لِعُهُودٍ كَانَتْ لَهُمْ إِلَى آجَالٍ مَضْرُوبَةٍ، وَكَانُوا يُشْرِكُونَ فِي تَلْبِيَتِهِمْ، وَيَطُوفُونَ عُرَاةً، وَقَدْ كَانَ ﷺ أَرَادَ أَنْ يَحُجَّ مَقْفَلَهُ مِنْ تَبُوكَ، وَذَلِكَ بِأَثَرِ الْفَتْحِ بِيَسِيرٍ، ثُمَّ ذَكَرَ بَقَايَا الْمُشْرِكِينَ يَحُجُّونَ، وَيَطُوفُونَ عُرَاةً فَلَمْ يُرِدِ النَّبِيُّ ﷺ سَمَاعَ إِشْرَاكِهِمْ فِي تَلْبِيَتِهِمْ وَلَا رُؤْيَتِهِمْ عُرَاةً، فَأَخَّرَ رَسُولُ اللَّهِ ﷺ الْحَجَّ حَتَّى نَبَذَ إِلَى كُلِّ ذِي عَهْدٍ عَهْدَهُ، وَذَلِكَ فِي السَّنَةِ التَّاسِعَةِ فَحَجَّ بِالْمُسْلِمِينَ كَمَا قَالَ الْمَاوَرْدِيُّ فِي الْحَاوِي فِي «بَابِ السِّيَرِ» سِيَرِ الْفَتْحِ- عَتَّابُ بْنُ أَسِيدٍ بِوَزْنِ أَمِيرٍ الَّذِي أَمَّرَهُ رَسُولُ اللَّهِ ﷺ عَلَى مَكَّةَ ؓ فَلَمَّا كَانَ وَقْتُ الْحَجِّ حَجَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ، وَكَانَ الْمُسْلِمُونَ بِمَعْزِلٍ يَدْفَعُ بِهِمْ عَتَّابُ بْنُ أَسِيدٍ، وَيَقِفُ بِهِمْ، لِأَنَّهُ أَمِيرُ الْبَلَدِ. وَفِي السَّنَةِ الثَّانِيَةِ وَهِيَ سَنَةُ تِسْعٍ حَجَّ بِهِمْ أَبُو بَكْرٍ ؓ وَأَرْسَلَ مَعَهُ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ، فَنَادَى فِي النَّاسِ بِنَبْذِ الْعَهْدِ كَمَا فِي سُورَةِ بَرَاءَةَ، وَأَنَّهُ لَا يَحُجُّ بَعْدَ الْعَامِ مُشْرِكٌ، وَلَا يَطُوفُ بِالْبَيْتِ عُرْيَانٌ، فَلَمَّا زَالَتْ رُسُومُ الشِّرْكِ، وَسِيَرِ الْجَاهِلِيَّةِ حَجَّ رَسُولُ اللَّهِ ﷺ حَجَّةَ الْوَدَاعِ سَنَةَ عَشْرٍ، وَقَالَ فِيهَا: «إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ كَهَيْئَتِهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ».
Translation
✧ Al-Ḥāfiẓ—may Allah Almighty have mercy on him—said: "Regarding the beginning of its obligation, it was said: before the Hijrah, and that is anomalous. It was said: after it. Then they differed concerning its year. The majority hold that it was in the year six. I say: al-Rāfiʿī deemed it correct in al-Siyar, though he was confused about it in al-Rawḍah. He transmitted it in al-Majmūʿ from the companions, and Ibn al-Rifʿah deemed it correct. End quote. Thus the obligation of the Hajj was delayed until the year nine or ten. As for His saying, Exalted is He: 'And complete the Hajj and ʿUmrah for Allah' [al-Baqarah: 196], even though it was revealed in the year six, the year of al-Ḥudaybiyah, it does not contain the obligation of the Hajj. It only contains the command to complete it and to complete the ʿUmrah after having begun them, and that does not entail the obligation of initiating them. If it is said: From where do you derive the delay of the revelation of its obligation until the ninth or tenth year? It is said: Because the opening of Sūrat Āl ʿImrān was revealed in the Year of Delegations, in which the delegation of Najrān came to the Messenger of Allah ﷺ and he made peace with them on the payment of the jizyah. The jizyah was only revealed in the year of Tabūk, the year nine, and in it the opening of Sūrat Āl ʿImrān was revealed. He debated the People of the Book and called them to monotheism and mutual imprecation. What indicates this is that the people of Makkah felt in themselves resentment over the trade they had missed from the polytheists when Allah Almighty revealed: 'O you who believe, the polytheists are indeed unclean, so let them not approach the Sacred Mosque after this year of theirs' [al-Tawbah: 28]. So Allah Almighty compensated them for that with the jizyah. The revelation of these verses and the proclamation of them only took place in the year nine. He sent al-Ṣiddīq to announce that in Makkah during the Hajj seasons, and he sent ʿAlī ؓ after him. This that we have mentioned was said by more than one of the predecessors. And Allah knows best. In the story of Ḍimām there occurs mention of the command to perform Hajj, and his arrival, according to what al-Wāqidī mentioned, was in the year five. This indicates—if it is established—that it preceded the year five, or that it occurred in it. I say: With this al-Rāfiʿī asserted in the chapter on Hajj: it was made obligatory in the year five. Al-Ḥāfiẓ—may Allah Almighty have mercy on him—said that ʿIkrimah b. Khālid al-Makhzūmī said: I came to Madinah with a group of people from Makkah, and I met ʿAbd Allah b. ʿUmar. I said: If we have never performed Hajj, may we perform ʿUmrah from Madinah? He said: Yes, and what prevents you from that? The Messenger of Allah ﷺ performed all his ʿUmrahs before his Hajj. He said: So he performed ʿUmrah. Imām Aḥmad narrated it with a sound chain, and it is in al-Bukhārī in similar wording. Ibn Baṭṭāl said: This indicates that the obligation of Hajj had been revealed to the Prophet ﷺ before his ʿUmrah. There branches from it: Is Hajj to be performed immediately or may it be deferred? This indicates that it may be deferred. Ibn Baṭṭāl said: Likewise, the Prophet's ﷺ command to his companions to dissolve the Hajj into an ʿUmrah indicates that. End quote. Al-Ḥāfiẓ said: We may dispute that, since the validity of giving precedence to one of the two rites over the other does not necessitate negating immediacy. End quote. It was said: it was made obligatory in the year eight; it was said: nine; and it was said: ten. Al-Ḥāfiẓ related these in Takhrīj Aḥādīth al-Rāfiʿī. Second: The scholars—may Allah Almighty have mercy on them—said: Allah Almighty made the Hajj obligatory upon whoever is able to find a way to it. The way to it had been blocked by the strength of the polytheists. Also, they used to transfer the Hajj from its time. It is mentioned that they transferred it according to the reckoning of the solar months, delaying it each year by eleven days. Thus ability was not found except at the conquest of Makkah in the year eight. He ﷺ was prevented from hastening it because the polytheists had not been prevented from it, due to treaties they had for fixed terms. They used to associate partners in their talbiyah and circumambulate naked. The Prophet ﷺ had wanted to perform Hajj upon his return from Tabūk, which was shortly after the conquest. Then he mentioned that remnants of the polytheists would be performing Hajj and circumambulating naked. The Prophet ﷺ did not wish to hear their association in their talbiyah or to see them naked. So the Messenger of Allah ﷺ delayed the Hajj until he cast back to every treaty-holder his treaty, and that was in the ninth year. Then ʿAttāb b. Asīd—of the pattern Amīr—whom the Messenger of Allah ﷺ appointed over Makkah ؓ, led the Muslims in Hajj, as al-Māwardī said in al-Ḥāwī in the chapter on the expeditions, the expeditions of the conquest. When the time of Hajj came, the Muslims and the polytheists performed Hajj. The Muslims were kept apart, with ʿAttāb b. Asīd leading them and standing with them, because he was the governor of the town. In the second year, which was the year nine, Abū Bakr ؓ led them in Hajj, and the Prophet ﷺ sent with him ʿAlī b. Abī Ṭālib, who proclaimed among the people the renunciation of treaties, as in Sūrat Barāʾah, and that no polytheist would perform Hajj after that year, and no one would circumambulate the House naked. When the traces of polytheism and the ways of the Jāhiliyyah were removed, the Messenger of Allah ﷺ performed the Farewell Hajj in the year ten, and said during it: 'Time has returned to its state as it was on the day Allah created the heavens and the earth.'"
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