جزء 10
سورة التوبة
هذا مما ذم الله تعالى به المشركين من تصرفهم في شرع الله بآرائهم الفاسدة ، وتغييرهم أحكام الله بأهوائهم الباردة ، وتحليلهم ما حرم الله وتحريمهم ما أحل الله ، فإنهم كان فيهم من القوة الغضبية والشهامة والحمية ما استطالوا به مدة الأشهر الثلاثة في التحريم المانع لهم من قضاء أوطارهم من قتال أعدائهم ، فكانوا قد أحدثوا قبل الإسلام بمدة تحليل المحرم وتأخيره إلى صفر ، فيحلون الشهر الحرام ، ويحرمون الشهر الحلال ، ليواطئوا عدة الأشهر الأربعة كما قال شاعرهم - وهو عمير بن قيس المعروف - بجذل الطعان :
I have learned that my people, the clan of Ma'ad, are honorable people who possess dignity. Are we not the descendants of Ma'ad?
The months of pilgrimage are known, so whoever undertakes the pilgrimage therein, there is (to be for him) no sexual relations and no wrongdoing and no disputing during the pilgrimage. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is righteousness. And fear Me, O you of understanding.
And which of the people have We not made a restraint for?
Ali ibn Abi Talha reported from Ibn Abbas regarding the statement: ( Indeed, the postponement is an increase in disbelief ) he said: Postponement refers to Junadah ibn Awf ibn Umayyah al-Kinani, who used to come to the season every year, and he was known as "Abu Thumamah". He would call out: "Indeed, Abu Thumamah does not favor or blame anyone. Indeed, the month of Safar in the first year is permissible." Thus, he makes it lawful for the people, and he forbids Safar in one year, and he forbids Muharram in another year. This is the meaning of Allah's statement: ( Indeed, the postponement is an increase in disbelief ) [ up to His saying: ( the disbelievers ) and His statement ( Indeed, the postponement is an increase in disbelief ) ] meaning: they leave the sacred month in one year and forbid it in another year.
And Al-Aufi narrated from Ibn Abbas something similar.
And Al-Layth bin Abi Sulaym said, from Mujahid, there was a man from Banu Kinana who would come every year to the pilgrimage on his donkey, saying: "O people, I am not to be criticized nor favored, and what I say cannot be reversed. We have forbidden the sacred month, and delayed Safar." Then he would come the following year and say something similar, stating: "We have forbidden Safar, and delayed the sacred month." This is the meaning of His saying: ( to match the number of what Allah has forbidden ) He means the four ( to make lawful what Allah has forbidden ) for the delaying of this sacred month.
It was narrated from Abu Wa'il, Al-Dhahhak, and Qatadah similar to this.
And Abd al-Rahman ibn Zayd ibn Aslam said regarding the verse: (Indeed, the postponement is an increase in disbelief), he said: There was a man from Bani Kinanah known as "al-Qalmas", and he was in the Pre-Islamic era (Jahiliyyah). In the Jahiliyyah, they would not attack one another during the sacred month; a man might encounter the killer of his father and would not raise a hand against him. When it was his turn, he said: "Come, let us go." They said to him: "This is the sacred month!" He said: "We will postpone it this year; both will be (considered) the month of Safar. When next year comes, we will fulfill it and make both months sacred." He did that, and when the next year came, he said: "Do not raid in Safar; we have made it sacred along with the sacred month. They are both sacred."
This is a strange characteristic in the postponement, and it has some issues; because in one year they only prohibit this for three months, and in the following year they prohibit it for five months. So how does this relate to the saying of Allah, the Exalted: ( They make it lawful one year and unlawful the next year, so they may match the number of what Allah has forbidden? )
It has been narrated from Mujahid another strange description as well. Abdul Razak said, "Ma'mar told us, from Ibn Abi Najih, from Mujahid regarding His saying: (Indeed, the postponement [of sacred months] is an increase in disbelief). He said: Allah, the Exalted, ordained Hajj in Dhul-Hijjah. The polytheists would name the months Dhul-Hijjah, Muharram, Safar, Rabi' (1), Rabi' (2), Jumada (1), Jumada (2), Rajab, Sha'ban, Ramadan, Shawwal, and Dhul-Qi'dah. Dhul-Hijjah is the month in which they perform Hajj and then they would stop mentioning Muharram, then they would return and name Safar as Safar, then they would refer to Rajab as Jumada Al-Akhira, then they would call Sha'ban as Ramadan, then they would name Shawwal as Ramadan, then they would refer to Dhul-Qi'dah as Shawwal, and then they would call Dhul-Hijjah as Dhul-Qi'dah, and then they would call Muharram as Dhul-Hijjah, so they would perform Hajj in it. Its name among them is Dhul-Hijjah. Then they returned with this kind of story, and they would perform Hajj every month for two years, until it coincided with the Hajj of Abu Bakr in the second year during Dhul-Qi'dah, then the Prophet (peace be upon him) performed his Hajj which coincided with Dhul-Hijjah. That is when the Prophet (peace be upon him) said in his sermon: 'Indeed, time has turned back to the way it was on the day Allah created the heavens and the earth.'"
And this which Mujahid said is also questionable. How can the argument of Abu Bakr be valid when it occurred in Dhul-Qi'dah, and how is this so? Allah, the Exalted, said: (And an announcement from Allah and His Messenger to the people on the day of the great pilgrimage that Allah is disassociated from the polytheists and so is His Messenger.) The verse [At-Tawbah: 3] was only called out during the pilgrimage of Abu Bakr, so if it were not in Dhul-Hijjah, Allah would not have said: (the day of the great pilgrimage). And the action of theirs in delaying the pilgrimage mentioned - that they used to rotate the year and perform pilgrimage every month for two years - does not necessitate this delay, as it was existing without it. When they used to make the month of Muharram permissible one year, they would instead prohibit the month of Safar, and after that the month of Rabi' and Rabi' until the end, [the year and the year itself as per its system, count, and names of its months, and then in the following year they would prohibit Muharram and leave it in its prohibition, and after that Safar and Rabi' and Rabi' until its end.] They would make it permissible one year and prohibited another year, in order to correspond with the number of months that Allah prohibited, to make permissible what Allah prohibited, namely: in prohibiting four months of the year. However, sometimes they would advance the prohibition of the third month of the three consecutive months, which is Muharram, and sometimes they would delay it to Safar, meaning: they would postpone it. We have already discussed his saying - peace be upon him -: "Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth. The year is twelve months, of which four are sacred: three consecutive ones: Dhul-Qi'dah, Dhul-Hijjah, and Muharram, and Rabi' Mudar." This means that the matter concerning the number of months and the prohibition of what is prohibited among them is according to what has been mentioned in the Book of Allah regarding the number and sequence, not as the ignorant Arabs assume, in separating the prohibition of some by delaying some from others. Allah knows best.
Ibn Abi Hatim said: Al-Basri narrated to us, from Maki ibn Ibrahim, from Musa ibn Ubaidah, from Abdullah ibn Dinar, from Ibn Umar, who said: The Messenger of Allah - peace be upon him - stood at Al-Aqabah, and those whom Allah willed from the Muslims gathered around him, and he praised Allah and extolled Him as He is worthy of, then he said: "Indeed, the nasy (intercalation) is from the Shaytan, an increase in disbelief; with it he misleads those who have disbelieved. They make it lawful for one year and unlawful for another year." So they would make unlawful the month of Muharram for one year, and make lawful Safar, and they would make the month of Muharram lawful, which is the nasy.
The Imam Muhammad bin Ishaq spoke about this in his book "Sirah" with good and beneficial words, saying: The first to postpone the months among the Arabs was "Al-Qalmas", who is: Hudhayfah bin Abd Mudarikah, then Qaim bin Adiyy bin Amir bin Thalabah bin al-Harith bin Malik bin Kinanah bin Khuzaymah bin Mudarikah bin Ilyas bin Mudar bin Nizar bin Ma'ad bin Adnan. After him, his son 'Abad took over, then after 'Abad, his son Qal' bin 'Abad, then his son Umayyah bin Qal', then his son 'Awf bin Umayyah, then his son Abu Thumamah Janadah bin 'Awf, and he was the last of them, and upon him Islam was established. The Arabs would gather around him after they completed their Hajj, and he would stand among them as a speaker, declaring the prohibition of Rajab, Dhul-Qi'dah, and Dhul-Hijjah, while making Muharram lawful for one year and substituting it for Safar, and forbidding it for another year to correspond to the number of what Allah has prohibited, hence legalizing what Allah has prohibited, meaning: and forbidding what Allah has made lawful.
I have learned that my people, the clan of Ma'ad, are honorable people who possess dignity. Are we not the descendants of Ma'ad?
The months of pilgrimage are known, so whoever undertakes the pilgrimage therein, there is (to be for him) no sexual relations and no wrongdoing and no disputing during the pilgrimage. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is righteousness. And fear Me, O you of understanding.
And which of the people have We not made a restraint for?
Ali ibn Abi Talha reported from Ibn Abbas regarding the statement: ( Indeed, the postponement is an increase in disbelief ) he said: Postponement refers to Junadah ibn Awf ibn Umayyah al-Kinani, who used to come to the season every year, and he was known as "Abu Thumamah". He would call out: "Indeed, Abu Thumamah does not favor or blame anyone. Indeed, the month of Safar in the first year is permissible." Thus, he makes it lawful for the people, and he forbids Safar in one year, and he forbids Muharram in another year. This is the meaning of Allah's statement: ( Indeed, the postponement is an increase in disbelief ) [ up to His saying: ( the disbelievers ) and His statement ( Indeed, the postponement is an increase in disbelief ) ] meaning: they leave the sacred month in one year and forbid it in another year.
And Al-Aufi narrated from Ibn Abbas something similar.
And Al-Layth bin Abi Sulaym said, from Mujahid, there was a man from Banu Kinana who would come every year to the pilgrimage on his donkey, saying: "O people, I am not to be criticized nor favored, and what I say cannot be reversed. We have forbidden the sacred month, and delayed Safar." Then he would come the following year and say something similar, stating: "We have forbidden Safar, and delayed the sacred month." This is the meaning of His saying: ( to match the number of what Allah has forbidden ) He means the four ( to make lawful what Allah has forbidden ) for the delaying of this sacred month.
It was narrated from Abu Wa'il, Al-Dhahhak, and Qatadah similar to this.
And Abd al-Rahman ibn Zayd ibn Aslam said regarding the verse: (Indeed, the postponement is an increase in disbelief), he said: There was a man from Bani Kinanah known as "al-Qalmas", and he was in the Pre-Islamic era (Jahiliyyah). In the Jahiliyyah, they would not attack one another during the sacred month; a man might encounter the killer of his father and would not raise a hand against him. When it was his turn, he said: "Come, let us go." They said to him: "This is the sacred month!" He said: "We will postpone it this year; both will be (considered) the month of Safar. When next year comes, we will fulfill it and make both months sacred." He did that, and when the next year came, he said: "Do not raid in Safar; we have made it sacred along with the sacred month. They are both sacred."
This is a strange characteristic in the postponement, and it has some issues; because in one year they only prohibit this for three months, and in the following year they prohibit it for five months. So how does this relate to the saying of Allah, the Exalted: ( They make it lawful one year and unlawful the next year, so they may match the number of what Allah has forbidden? )
It has been narrated from Mujahid another strange description as well. Abdul Razak said, "Ma'mar told us, from Ibn Abi Najih, from Mujahid regarding His saying: (Indeed, the postponement [of sacred months] is an increase in disbelief). He said: Allah, the Exalted, ordained Hajj in Dhul-Hijjah. The polytheists would name the months Dhul-Hijjah, Muharram, Safar, Rabi' (1), Rabi' (2), Jumada (1), Jumada (2), Rajab, Sha'ban, Ramadan, Shawwal, and Dhul-Qi'dah. Dhul-Hijjah is the month in which they perform Hajj and then they would stop mentioning Muharram, then they would return and name Safar as Safar, then they would refer to Rajab as Jumada Al-Akhira, then they would call Sha'ban as Ramadan, then they would name Shawwal as Ramadan, then they would refer to Dhul-Qi'dah as Shawwal, and then they would call Dhul-Hijjah as Dhul-Qi'dah, and then they would call Muharram as Dhul-Hijjah, so they would perform Hajj in it. Its name among them is Dhul-Hijjah. Then they returned with this kind of story, and they would perform Hajj every month for two years, until it coincided with the Hajj of Abu Bakr in the second year during Dhul-Qi'dah, then the Prophet (peace be upon him) performed his Hajj which coincided with Dhul-Hijjah. That is when the Prophet (peace be upon him) said in his sermon: 'Indeed, time has turned back to the way it was on the day Allah created the heavens and the earth.'"
And this which Mujahid said is also questionable. How can the argument of Abu Bakr be valid when it occurred in Dhul-Qi'dah, and how is this so? Allah, the Exalted, said: (And an announcement from Allah and His Messenger to the people on the day of the great pilgrimage that Allah is disassociated from the polytheists and so is His Messenger.) The verse [At-Tawbah: 3] was only called out during the pilgrimage of Abu Bakr, so if it were not in Dhul-Hijjah, Allah would not have said: (the day of the great pilgrimage). And the action of theirs in delaying the pilgrimage mentioned - that they used to rotate the year and perform pilgrimage every month for two years - does not necessitate this delay, as it was existing without it. When they used to make the month of Muharram permissible one year, they would instead prohibit the month of Safar, and after that the month of Rabi' and Rabi' until the end, [the year and the year itself as per its system, count, and names of its months, and then in the following year they would prohibit Muharram and leave it in its prohibition, and after that Safar and Rabi' and Rabi' until its end.] They would make it permissible one year and prohibited another year, in order to correspond with the number of months that Allah prohibited, to make permissible what Allah prohibited, namely: in prohibiting four months of the year. However, sometimes they would advance the prohibition of the third month of the three consecutive months, which is Muharram, and sometimes they would delay it to Safar, meaning: they would postpone it. We have already discussed his saying - peace be upon him -: "Indeed, time has returned to its original state as it was on the day Allah created the heavens and the earth. The year is twelve months, of which four are sacred: three consecutive ones: Dhul-Qi'dah, Dhul-Hijjah, and Muharram, and Rabi' Mudar." This means that the matter concerning the number of months and the prohibition of what is prohibited among them is according to what has been mentioned in the Book of Allah regarding the number and sequence, not as the ignorant Arabs assume, in separating the prohibition of some by delaying some from others. Allah knows best.
Ibn Abi Hatim said: Al-Basri narrated to us, from Maki ibn Ibrahim, from Musa ibn Ubaidah, from Abdullah ibn Dinar, from Ibn Umar, who said: The Messenger of Allah - peace be upon him - stood at Al-Aqabah, and those whom Allah willed from the Muslims gathered around him, and he praised Allah and extolled Him as He is worthy of, then he said: "Indeed, the nasy (intercalation) is from the Shaytan, an increase in disbelief; with it he misleads those who have disbelieved. They make it lawful for one year and unlawful for another year." So they would make unlawful the month of Muharram for one year, and make lawful Safar, and they would make the month of Muharram lawful, which is the nasy.
The Imam Muhammad bin Ishaq spoke about this in his book "Sirah" with good and beneficial words, saying: The first to postpone the months among the Arabs was "Al-Qalmas", who is: Hudhayfah bin Abd Mudarikah, then Qaim bin Adiyy bin Amir bin Thalabah bin al-Harith bin Malik bin Kinanah bin Khuzaymah bin Mudarikah bin Ilyas bin Mudar bin Nizar bin Ma'ad bin Adnan. After him, his son 'Abad took over, then after 'Abad, his son Qal' bin 'Abad, then his son Umayyah bin Qal', then his son 'Awf bin Umayyah, then his son Abu Thumamah Janadah bin 'Awf, and he was the last of them, and upon him Islam was established. The Arabs would gather around him after they completed their Hajj, and he would stand among them as a speaker, declaring the prohibition of Rajab, Dhul-Qi'dah, and Dhul-Hijjah, while making Muharram lawful for one year and substituting it for Safar, and forbidding it for another year to correspond to the number of what Allah has prohibited, hence legalizing what Allah has prohibited, meaning: and forbidding what Allah has made lawful.