Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the saying of the Exalted: يَسْأَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

   (They ask you about the new moons. Say: They are appointed times for mankind and for the pilgrimage (ḥajj).)

   Abū Jaʿfar said: It has been transmitted that the Messenger of Allah ﷺ was asked about the waxing and waning of the new moons and the variation in their states, whereupon Allah — exalted is His mention — sent down this verse as an answer to that about which they asked.

   The mention of the reports concerning that:

   3067 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying: "They ask you about the new moons. Say: They are appointed times for mankind." Qatāda said: They asked the Prophet of Allah ﷺ about that: why were these new moons instituted? Then Allah sent down concerning it what you hear: "They are appointed times for mankind." So He made them for the fasting of the Muslims and for the breaking of their fast, for their rites and their pilgrimage (ḥajj), for the waiting period (ʿiddah) of their women and the falling due of their debts in various matters — and Allah knows best what is beneficial for His creation.

   3068 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, who said: It has been transmitted to us that they said to the Prophet ﷺ: why were the new moons created? Then Allah the Exalted sent down: "They ask you about the new moons. Say: They are appointed times for mankind and for the pilgrimage." Allah made them appointed times for the fasting of the Muslims and the breaking of their fast, for their pilgrimage (ḥajj) and their rites, and for the waiting period (ʿiddah) of their women and the falling due of their debts.

   3069 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda, concerning His saying: "appointed times for mankind and for the pilgrimage." He said: They are appointed times for the people in their pilgrimage, their fasting, the breaking of their fast, and their rites.

   3070 — Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, who said: The people said: why were the new moons created? Then there was sent down: "They ask you about the new moons. Say: They are appointed times for mankind" — for their fasting, the breaking of their fast, their pilgrimage and their rites. He said: Ibn ʿAbbās said: and the time of their pilgrimage, the waiting period (ʿiddah) of their women, and the falling due of their debts.

   3071 — Mūsā ibn Hārūn related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "They ask you about the new moons. Say: They are appointed times for mankind" — these are the appointed times for divorce (ṭalāq), menstruation, and the pilgrimage (ḥajj).

   3072 — It has been transmitted to me, on the authority of al-Ḥusayn ibn al-Faraj, he said: Al-Faḍl ibn Khālid related to us, saying: ʿUbayd ibn Sulaymān related to us, on the authority of al-Ḍaḥḥāk: "They ask you about the new moons. Say: They are appointed times for mankind" — that is to say: the falling due of their debts, the time of their pilgrimage, and the waiting period (ʿiddah) of their women.

   3073 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, who said: The people asked the Messenger of Allah ﷺ about the new moons, whereupon this verse was sent down: "They ask you about the new moons. Say: They are appointed times for mankind" — through them they know the falling due of their debts, the waiting period (ʿiddah) of their women, and the time of their pilgrimage.

   3074 — Aḥmad ibn Isḥāq related to us, saying: Abū Aḥmad related to us, on the authority of Sharīk, on the authority of Jābir, on the authority of ʿAbd Allāh ibn Yaḥyā, on the authority of ʿAlī: that he was asked about His saying: "appointed times for mankind." He said: They are the appointed times of the month: so, and so, and so — and he folded in his thumb — when you see her, then fast, and when you see her, then break the fast; and if it is overcast for you, then complete thirty.

   * * *

   Abū Jaʿfar said: The explanation of the verse — when the matter is as we have mentioned on the authority of those whose statement concerning it we have transmitted — is: They ask you, O Muḥammad, about the new moons, their eclipsing, their concealment, their fullness and their completion, and the change of their states through waxing and waning, eclipsing and concealment, and what is the reason why He made a difference between her and the sun, which continues always in one and the same state and does not change through waxing or waning? Say then, O Muḥammad: Your Lord made a difference between them so that He might make the new moons — about whose nature you have asked, and the difference between her and that from which He has distinguished her — appointed times for you and for the rest of the children of Adam in their livelihood; through her waxing and waning, her eclipsing and concealment, and your observation of her appearance, you keep track of the times at which your debts fall due, the end of the rental period of the one you have hired, the expiry of the waiting period (ʿiddah) of your women, and the time of your fasting and the breaking of it. Thus He made them appointed times for mankind.

   * * *

   As for His saying "and the pilgrimage", by it He means: and for the pilgrimage. He says: He also made them an appointed time for your pilgrimage, so that through them you may know the time of your rites and your pilgrimage.

   * * *

   The explanation of the saying of the Exalted: وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ (189)

   (And righteousness does not consist in your entering the houses from their backs, but righteous is he who is God-fearing. And enter the houses through their doors, and fear Allah, so that you may succeed.) (189)

   Abū Jaʿfar said: It has been said: this verse was sent down concerning a people who — when they entered the state of ritual consecration (iḥrām) — would not enter their houses through their doors.

   * The mention of who said that:

   3075 — Muḥammad ibn al-Muthannā related to us, saying: Muḥammad ibn Jaʿfar related to us, on the authority of Shuʿba, on the authority of Abū Isḥāq, who said: I heard al-Barāʾ saying: The Anṣār, when they had performed the pilgrimage and returned, would not enter the houses except from their backs. He said: Then a man of the Anṣār came and entered through his door, and he was reproached for that. Thereupon this verse was sent down: "And righteousness does not consist in your entering the houses from their backs."

   3076 — Sufyān ibn Wakīʿ related to me, saying: my father related to me, on the authority of Isrāʾīl, on the authority of Abū Isḥāq, on the authority of al-Barāʾ, who said: In the time of ignorance (al-jāhiliyya) they would, when they entered the state of ritual consecration (iḥrām), enter the houses from their backs and not through their doors. Then there was sent down: "And righteousness does not consist in your entering the houses from their backs" — the verse.

   3077 — Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Al-Muʿtamir ibn Sulaymān related to us, saying: I heard Dāwūd, on the authority of Qays ibn Ḥabtar: that there were people who, when they entered the state of ritual consecration (iḥrām), would not enter a garden through its gate, nor a dwelling through its door, nor a house. Then the Messenger of Allah ﷺ entered a dwelling with his companions, and there was a man of the Anṣār who was called "Rifāʿa ibn Tābūt"; he came and climbed over the wall, and then entered to the Messenger of Allah ﷺ. When the latter went out through the door of the dwelling — or he said: through the door of the house — Rifāʿa went out with him. He said: The Messenger of Allah ﷺ then said: What brought you to that? He said: O Messenger of Allah, I saw that you went out through it, so I went out through it! The Messenger of Allah ﷺ said: I am a man who belongs to the Ḥums! He said: If you are a man of the Ḥums, then our religion is the same! Then Allah — exalted is His mention — sent down: "And righteousness does not consist in your entering the houses from their backs, but righteous is he who is God-fearing. And enter the houses through their doors."

   3078 — Muḥammad ibn ʿAmr related to us, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the saying of Allah — exalted is His mention —: "And righteousness does not consist in your entering the houses from their backs." He says: Righteousness does not consist in your entering the houses through openings in the backs of the houses, while the doors are at their fronts, as the people of the time of ignorance (al-jāhiliyya) used to do. So they were forbidden to enter through that, and they were commanded to enter through their doors.

   3079 — Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of these words.

   3080 — Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Mughīra, on the authority of Ibrāhīm, who said: There were people of the inhabitants of the Ḥijāz who, when they entered the state of ritual consecration (iḥrām), would not enter through the doors of their houses, but would enter from their backs. Then there was sent down: "but righteous is he who is God-fearing" — the verse.

   3081 — Ibn Ḥumayd related to us, saying: Jarīr related to us, on the authority of Manṣūr, on the authority of Mujāhid, concerning His saying: "And righteousness does not consist in your entering the houses from their backs, but righteous is he who is God-fearing. And enter the houses through their doors." He said: The polytheists (mushrikīn), when a man of them entered the state of ritual consecration (iḥrām), would make an opening in the back of his house and set there a ladder, and he would enter through it. He said: One day the Messenger of Allah ﷺ came, and with him was a man of the polytheists. He said: He came to the door to enter, and entered through it. He said: Then the man went off to enter through the opening. He said: The Messenger of Allah ﷺ said: What is the matter with you? He said: I belong to the Ḥums! The Messenger of Allah ﷺ said: I too belong to the Ḥums.

   3082 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, who said: There were people of the Anṣār who, when they entered the state of iḥrām for the lesser pilgrimage (ʿumra), would let nothing come between them and the sky, because they considered that sinful. A man would go out, having entered the iḥrām for the ʿumra, and when, after leaving his house, something occurred to him that he needed, he would return, but would not enter through the door of the room, on account of the lintel of the door, which would come between him and the sky. Therefore he would make an opening in the wall at the back, and would then stand in his room and give instructions for what he needed, and that would be brought to him from his house. It has reached us that the Messenger of Allah ﷺ, at the time of al-Ḥudaybiyya, entered the iḥrām for the ʿumra and entered a room. On his heels a man entered, of the Anṣār, of the Banū Salima. The Prophet ﷺ said to him: I belong to the Ḥums! Al-Zuhrī said: The Ḥums did not take that strictly. The Anṣārī said: I too belong to the Ḥums! — by that he meant: I too follow your religion. Then Allah — exalted is His mention — sent down: "And righteousness does not consist in your entering the houses from their backs."

   3084 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying: "And righteousness does not consist in your entering the houses" — the whole verse. Qatāda said: This tribe of the Anṣār, in the time of ignorance (al-jāhiliyya), when one of them entered the iḥrām for the pilgrimage or the ʿumra, would not enter a dwelling through its door, except by climbing over a wall. And they embraced Islam while acting thus. Then Allah — exalted is His mention — sent down concerning that what you hear, and He forbade them that practice, and informed them that that practice of theirs was not righteousness, and commanded them to enter the houses through their doors.

   3085 — Mūsā ibn Hārūn related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His saying: "And righteousness does not consist in your entering the houses from their backs." For there were people of the Arabs who, when they performed the pilgrimage, would not enter their houses through their doors, but would make openings at their backs. When the Messenger of Allah ﷺ performed the Farewell Pilgrimage, he came walking, and with him was a man of those people, who was a Muslim. When the Messenger of Allah ﷺ reached the door of the house, the man held back behind him and refused to enter. He said: O Messenger of Allah, I belong to the Ḥums! — by that he meant: I am in the state of ritual consecration (muḥrim) — and those who did that were called "the Ḥums." The Messenger of Allah ﷺ said: I too belong to the Ḥums, so enter. Then the man entered, and Allah — exalted is His mention — sent down: "And enter the houses through their doors."

   3086 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: "And righteousness does not consist in your entering the houses from their backs, but righteous is he who is God-fearing. And enter the houses through their doors." There were men of the inhabitants of Medina who, when one of them feared something from his enemy, would enter the iḥrām and then be safe. And when he had entered the iḥrām, he would not enter through the door of his house, but would make an opening at the back of his house. When the Messenger of Allah ﷺ arrived in Medina, there was a man who was in the iḥrām in that manner — and the inhabitants of Medina called the garden "al-ḥushsh". The Messenger of Allah ﷺ entered a garden, and indeed through its gate, and with him entered that muḥrim. Then a man called out behind him: O so-and-so, you are in the state of ritual consecration (muḥrim) and you have entered! He said: I belong to the Ḥums! Then he said: O Messenger of Allah, if you are in the state of ritual consecration, then I am in the state of ritual consecration, and if you belong to the Ḥums, then I belong to the Ḥums! Then Allah — exalted is His mention — sent down: "And righteousness does not consist in your entering the houses from their backs," to the end of the verse, and Allah permitted the believers to enter through their doors.

   3087 — It has been transmitted to me on the authority of ʿAmmār ibn al-Ḥasan, he said: ʿAbd Allāh ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, concerning His saying: "And righteousness does not consist in your entering the houses from their backs, but righteous is he who is God-fearing. And enter the houses through their doors." He said: The inhabitants of Medina and others, when they entered the iḥrām, would not enter the houses except from their backs, by climbing over them. When one of them entered the iḥrām, he would not enter the house except by climbing over it from the back. And the Prophet ﷺ one day entered a house of one of the Anṣār, and on his heels entered a man who had entered the iḥrām. They reproached him for that and said: This is a wicked man (fājir)! The Prophet ﷺ said to him: Why did you enter through the door while you have entered the iḥrām? He said: I saw that you, O Messenger of Allah, entered, so I entered on your heels! The Prophet ﷺ said: I belong to the Ḥums! — and Quraysh in that time were called the Ḥums. When the Prophet ﷺ said that, the Anṣārī said: My religion is your religion! Then Allah — exalted is His mention — sent down: "And righteousness does not consist in your entering the houses from their backs" — the verse.

   3088 — Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, saying: Ibn Jurayj said: I said to ʿAṭāʾ concerning His saying: "And righteousness does not consist in your entering the houses from their backs." He said: The people of the time of ignorance (al-jāhiliyya) used to enter the houses from their backs and considered that righteousness. So He said: "righteousness", and then described "the righteousness" and commanded that they should enter the houses through their doors. Ibn Jurayj said: And ʿAbd Allāh ibn Kathīr informed me: that he heard Mujāhid saying: This verse concerned the Anṣār, who used to enter the houses from their backs, believing that thereby they were acting righteously.

   * * *

   Abū Jaʿfar said: The explanation of the verse is thus: And righteousness does not consist, O people, in your entering the houses in the state of your ritual consecration (iḥrām) from their backs, but righteous is he who fears Allah, so fears Him and avoids His prohibitions, and obeys Him by performing His obligations which He has imposed upon him. As for entering the houses from their backs: in that there is no righteousness toward Allah. So enter them from whichever side you wish, through their doors or otherwise than through their doors, so long as you do not believe that it is forbidden to enter them through their doors in any state whatever, for that is not permissible for you to believe, because it is among that which I have not forbidden you.

   * * *

   The explanation of the saying of the Exalted: وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

   (And fear Allah, so that you may succeed.)

   Abū Jaʿfar said: The Exalted — exalted is His mention — means by it: And fear Allah, O people, so be on your guard against Him and hold Him in awe by obeying Him in what He has imposed upon you of His obligations, and by avoiding what He has forbidden you, so that you may succeed and thereby attain your desires with Him, and thereby reach the abiding in His gardens (jannāt) and the eternity in His bliss.

   * * *

   We have already previously expounded the meaning of "success" (al-falāḥ) with that which indicates it.

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   Footnotes:

   (94) Thus it occurs in these reports 3068, 3070, 3072, 3073: "ḥall duyūnihim" (the falling due of their debts). What is found in the lexical works is: "ḥalla al-dayn yaḥillu ḥulūlan wa-maḥillan (with kasra on the ḥāʾ)" — that is to say: it became due. I consider it probable that this verbal noun is "ḥallan" with fatḥa on the ḥāʾ, by analogy with comparable cases in the language, such as their saying: "ṣadda yaṣuddu ṣaddan wa-ṣudūdan", and if one were to pronounce the ḥāʾ with kasra, that too would be a possibility. This report is decisive for the correctness of this verbal noun.

   (95) The report 3074: Jābir is Ibn Yazīd al-Juʿfī; we have expounded under no. 2340 that he is very weak. As for his teacher "ʿAbd Allāh ibn Yaḥyā": I have not been able to ascertain who he is, and my strongest conjecture is that the name is corrupted; I have not been able to establish its correct form. This report is mentioned by neither Ibn Kathīr nor al-Suyūṭī. Ibn Kathīr only referred to it in a passing allusion, 1:430. Its meaning occurs as a marfūʿ report in an authentic (ṣaḥīḥ) narration, which al-Ḥākim 1:423 transmitted on the authority of ʿAbd Allāh ibn ʿUmar; he declared it authentic, and al-Dhahabī concurred therewith. Ibn Kathīr mentioned it 1:430 from the narration of ʿAbd al-Razzāq, and then referred to its narration by al-Ḥākim. Al-Suyūṭī mentioned it 1:203-204 and also attributed it to al-Bayhaqī.

   (96) The report 3075: Abū Dāwūd al-Ṭayālisī transmitted it under no. 717, on the authority of Shuʿba, with this isnād, in comparable wording. Al-Bukhārī transmitted it at length 3:494, on the authority of Abū al-Walīd, on the authority of Shuʿba, with this isnād. Al-Suyūṭī mentioned it 1:204 and added the attribution to ʿAbd ibn Ḥumayd, Ibn al-Mundhir and Ibn Abī Ḥātim. Its meaning will follow hereafter with another isnād, directly upon it.

   (97) The report 3076: This is a repetition of the preceding. It is found in the tafsīr of Wakīʿ, as al-Suyūṭī mentioned 1:204. Al-Bukhārī transmitted it 8:137, on the authority of ʿUbayd Allāh ibn Mūsā, on the authority of Isrāʾīl, with this isnād.

   (98) The report 3077: Dāwūd is Ibn Abī Hind; his biography has already been given under no. 1608. Qays ibn Ḥabtar al-Nahshalī al-Tamīmī: a trustworthy (thiqa) Successor (tābiʿī); he was declared trustworthy by Abū Zurʿa, al-Nasāʾī and others. "Ḥabtar": with fatḥa on the undotted ḥāʾ and on the tāʾ with two dots, with between them a sukūn-bearing bāʾ with one dot. In the printed edition there occurs here "Jubayr", which is a scribal error. It likewise occurs in this corrupted manner in the places to which we shall refer, in al-Fatḥ, al-Iṣāba and al-Durr al-Manthūr, at this report. This is a mursal isnād, because it is transmitted as marfūʿ on the authority of a Successor (tābiʿī), and therefore it is weak (ḍaʿīf). The report is mentioned by al-Suyūṭī 1:204, and he added the attribution to ʿAbd ibn Ḥumayd and Ibn al-Mundhir. The ḥāfiẓ mentioned it in al-Iṣāba 2:209, from the tafsīr of ʿAbd ibn Ḥumayd. He also mentioned it in al-Fatḥ 3:494, in abridged form, and attributed it to ʿAbd ibn Ḥumayd and Ibn Jarīr, and stated explicitly in both places that it is a mursal report.

   Al-aḥmas: that is the one who is severe and harsh in his religion. The Ḥums (plural of aḥmas) were Quraysh, and Khuzāʿa — on account of their residence in Mecca and their proximity to Quraysh —, and all whom Quraysh brought forth as children among the Arabs, and Kināna, and Jadīla Qays — these are Fahm and ʿAdwān, the two sons of ʿAmr ibn Qays ʿAylān —, and the Banū ʿĀmir ibn Ṣaʿṣaʿa, and all of the Arab tribes who settled in Mecca. The Ḥums were severe toward themselves in their religion; when they performed the rites, they would not melt fat, would not cook curd (aqiṭ), would not store milk, would not separate a nursing mother from her suckling until it weaned itself, would not touch any hair or nail, would not build during their pilgrimage any dwelling of hair, pelt, wool or cotton, would not eat meat, would not wear anything but new clothing, would circumambulate the House (the Kaʿba) only in their footwear and their garments, would not walk into the mosque barefoot, out of veneration for its ground, would not enter the houses through their doors, and would not set out to ʿArafāt, saying: "We are the people of Allah." They would remain in Muzdalifa until they had completed their rites, would circumambulate al-Ṣafā and al-Marwa when they returned from Muzdalifa, and during their journeys would dwell in dome-tents of red leather. (Al-Muḥabbar of Ibn Ḥabīb: 178-180; then the Sīra of Ibn Hishām 1:211-216; and al-Ṭabarī in the tafsīr under no. 3840.)

   (99) See what has gone before 1:249-250.

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   القول في تأويل قوله تعالى : يَسْأَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ قال أبو جعفر: ذكر أن رسول الله صلى الله عليه وسلم سُئل عن زيادة الأهلة ونقصانها واختلاف أحوالها، فأنـزل الله تعالى ذكره هذه الآية، جوابا لًهُم فيما سألوا عنه. ذكر الأخبار بذلك: 3067 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد، عن قتاده قوله: " يَسألُونك عن الأهلة قُلْ هيَ مواقيت للناس "، قال قتادة: سألوا نبيَّ الله صلى الله عليه وسلم عن ذلك: لم جُعلت هذه الأهلة؟ فأنـزل الله فيها ما تَسمعون: " هي مَواقيتُ للناس "، فجعلها لصوم المسلمين ولإفطارهم، ولمناسكهم وحجّهم، ولعدة نسائهم وَمحلّ دَينهم في أشياء، والله أعلم بما يُصلح خلقه. 3068 - حدثني المثنى قال، حدثنا إسحاق قال، حدثنا ابن أبي جعفر، عن أبيه، عن الربيع، قال: ذكر لنا أنهم قالوا للنبي صلى الله عليه وسلم: لم خُلقت الأهلة؟ فأنـزل الله تعالى: " يسألونك عن الأهلة قل هي مواقيتُ للناس والحج " جعلها الله مواقيتَ لصوم المسلمين وإفطارهم ولحجهم ومناسكهم وعدّة نسائهم وَحلّ ديونهم (94) . 3069- حدثنا الحسن بن يحيى، قال، أخبرنا عبد الرزاق، قال، أخبرنا &; 3-554 &; معمر، عن قتادة في قوله: " مواقيتُ للناس والحج " قال: هي مواقيت للناس في حجهم وصومهم وفطرهم ونُسكهم. 3070 - حدثنا القاسم قال، حدثنا الحسين، قال، حدثني حجاج، عن ابن جريج، قال: قال الناس: لم خلقت الأهلة؟ فنـزلت: " يسألونك عن الأهلة قُل هي مواقيت للناس "، لصَومهم وإفطارهم وَحجهم وَمَناسكهم - قال: قال ابن عباس: ووقتَ حجهم، وعدة نسائهم، وَحلّ دَينهم. 3071- حدثني موسى بن هارون قال، حدثنا عمرو بن حماد قال، حدثنا أسباط، عن السدي: " يسألونك عن الأهلة قلْ هي مواقيت للناس " فهي مواقيت الطلاق والحيض والحج. 3072 - حدثت عن الحسين بن الفرج قال، حدثنا الفضل بن خالد قال، حدثنا عبيد بن سليمان، عن الضحاك: " يسألونك عن الأهلة قل هي مواقيت للناس "، يعني: حَلّ دينهم، ووقت حجهم، وعدة نسائهم. 3073- حدثني محمد بن سعد، قال، حدثني أبي، قال، حدثني عمي، قال، حدثني أبي، عن أبيه، عن ابن عباس، قال: سأل الناسُ رسول الله صلى الله عليه وسلم عن الأهلة، فنـزلت هذه الآية: " يسألونك عن الأهلة قل هي مواقيت للناس " يعلمون بها حَلّ دينهم، وعدة نسائهم، ووقت حجهم. 3074 - حدثنا أحمد بن إسحاق قال، حدثنا أبو أحمد، عن شريك، عن جابر، عن عبد الله بن يحيى، عن علي: أنه سئل عن قوله: " مواقيت للناس "، قال: هي مواقيتُ الشهر: هكذا وهكذا وهكذا - وقبض إبهامه - فإذا رأيتموه فصوموا وإذا رأيتموه فأفطروا، فإن غُمَّ عليكم فأتموا ثَلاثين (95) . * * * &; 3-555 &; قال أبو جعفر: فتأويل الآية - إذا كان الأمرُ على ما ذكرنا عمن ذكرنا عنهُ قوله في ذلك-: يسألونك يا محمد عن الأهلة ومحاقها وسِرَارِها وَتمامها واستوائها، وتغير أحوالها بزيادة ونُقصان وَمحاق واستسرار، وما المعنى الذي خَالف بينه وبين الشمس التي هي دائمة أبدًا على حال واحدة لا تتغير بزيادة ولا نقصان؟ - فقلْ يا محمد: خالف بين ذلك ربُّكم لتصييره الأهلة = التي سألتم عن أمرها، ومخالفة ما بينها وبين غيرها فيما خالف بينها وبينه = مواقيتَ لكم ولغيركم من بني آدم في معايشهم، ترقبون بزيادتها ونقصانها ومحاقِها واستسرارها وإهلالكم إياها، أوقات حَلّ ديونكم، وانقضاء مدة إجارة من استأجرتموه، وتصرُّم عدة نسائكم، ووقت صومكم وإفطاركم، فجعلها مواقيت للناس. * * * وأما قوله " والحج "، فإنه يعني: وللحجِّ، يقول: وجعلها أيضًا ميقاتًا لحجكم، تعرفون بها وقت مناسككم وحَجكم. * * * القول في تأويل قوله تعالى : وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَكِنَّ الْبِرَّ مَنِ اتَّقَى وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ (189) قال أبو جعفر: قيل: نـزلت هذه الآية في قوم كانوا لا يدخلون - إذا أحرموا - بيوتَهم من قبل أبوابها. &; 3-556 &; * ذكر من قال ذلك: 3075- حدثنا محمد بن المثنى قال، حدثنا محمد بن جعفر، عن شعبة، عن أبي إسحاق، قال: سمعت البراء يقول: كانت الأنصار إذا حَجوا ورَجعوا لم يدخلوا البيوت إلا من ظُهورها. قال: فجاء رجل من الأنصار فدخل من بابه، فقيل له في ذلك، فنـزلت هذه الآية: " وليسَ البرُّ بأن تأتوا البيوت من ظهورها " (96) . 3076 - حدثني سفيان بن وكيع، قال، حدثني أبي، عن إسرائيل، عن أبي إسحاق، عن البراء قال: كانوا في الجاهلية إذا أحرموا، أتُوا البيوت من ظهورها، ولم يأتوا من أبوابها، فنـزلت: " وليس البر بأن تأتوا البيوتَ من ظهورها " ..الآية (97) . 3077 - حدثنا محمد بن عبد الأعلى قال، حدثنا المعتمر بن سليمان، قال، سمعت داود، عن قيس بن حبتر: أن ناسا كانوا إذا أحرموا لم يدخلوا حائطا من بابه، ولا دارا من بابها أو بيتا، فدخل رسول الله صلى الله عليه وسلم وأصحابه دارا، وكان رجل من الأنصار يقال له: " رفاعة بن تابوت " فجاء فتسوَّر الحائط، ثم دخل على رسول الله صلى الله عليه وسلم. فلما خرَج من باب الدار - أو قال: من باب البيت - خرج معه رفاعة، قال: فقال رسول الله صلى الله عليه وسلم: ما حملك على ذلك؟ قال: يا رسول الله، رأيتُك خرجتَ منه، فخرجت منه! فقال رسول الله صلى الله عليه وسلم: إنّي رجلٌ أحْمس! فقال: إن تكن رَجلا أحْمس، فإنّ ديننا واحد! فأنـزل الله تعالى ذكره: " وليسَ البر بأن تأتوا البيوتَ من ظُهورها ولكن &; 3-557 &; البر من اتقى وأتوا البيوتَ من أبوابها " (98) . 3078 - حدثنا محمد بن عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى، عن ابن أبي نجيح، عن مجاهد في قول الله تعالى ذكره: " وليس البرُّ بأن تأتوا البيوت من ظُهورها " يقول: ليس البرّ بأن تأتوا البيوت من كُوَّات في ظهور البيوت، وأبواب في جنوبها، تجعلها أهل الجاهلية. فنُهوا أن يدخلوا منها، وأمِروا أن يدخلوا من أبوابها. 3079- حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد، مثله. 3080 - حدثنا ابن حميد قال، حدثنا جرير، عن مغيرة، عن إبراهيم، &; 3-558 &; قال: كان ناسٌ من أهل الحجاز إذا أحرموا لم يدخلوا من أبواب بيوتهم ودخلوا من ظهورها، فنـزلت: " ولكن البر من اتقى " الآية. 3081 - حدثنا ابن حميد قال، حدثنا جرير، عن منصور، عن مجاهد في قوله: " وليس البر بأن تأتوا البيوت من ظهورها ولكنّ البر من اتقى وأتوا البيوتَ من أبوابها " قال: كان المشركون إذا أحرم الرجل منهم نَقب كُوَّة في ظهر بيته فجعل سُلَّمًا، فجعل يدخل منها. قال: فجاء رسول الله صلى الله عليه وسلم ذات يوم ومعه رجل من المشركين، قال: فأتى الباب ليدخل، فدخل منه. قال: فانطلق الرجل ليدخل من الكوة. قال: فقال رسول الله صلى الله عليه وسلم: ما شأنك؟ فقال: إنّي أحمس! فقال رسول الله صلى الله عليه وسلم: وأنا أحمس. 3082- حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، قال: كان ناسٌ من الأنصار إذا أهلُّوا بالعمرة لم يَحل بينهم وبين السماء شيء يتحرَّجون من ذلك، وكان الرجل يخرج مُهلا بالعمرة فتبدو له الحاجة بعد ما يخرج من بيته فيرجع ولا يدخل من باب الحجرة من أجل سَقف الباب أن يحول بينه وبين السماء، فيفتح الجدار من وَرَائه، ثم يقوم في حجرته فيأمر بحاجته. فتخرج إليه من بيته، حتى بلغنا أن رسول الله صلى الله عليه وسلم أهلَّ زمنَ الحديبية بالعمرة، فدخل حجرة، فدخل رجل على أثره، من الأنصار من بني سَلِمة، فقال له النبي صلى الله عليه وسلم: إنّي أحمس! قال الزهري: وكانت الحُمس لا يبالون ذلك. فقال الأنصاري: وأنا أحمس! يقول: وأنا على دينك، فأنـزل الله تعالى ذكره: " وليس البر بأن تأتوا البيوت من ظُهورها ". 3084 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: " وليس البر بأن تأتوا البيوت " الآية كلها. قال قتادة: كان هذا الحي من الأنصار في الجاهلية، إذا أهلَّ أحدُهم بحجّ أو عمرة لا يدخلُ دارا من بابها، إلا أن يتسور حائطا تسوُّرًا، وأسلموا وهم كذلك. فأنـزل الله تعالى ذكره &; 3-559 &; في ذلك ما تسمعون، ونهاهم عن صنيعهم ذلك، وأخبرهم أنه ليس من البر صنيعهم ذلك، وأمرهم أن يأتوا البيوت من أبوابها. 3085 - حدثني موسى بن هارون قال، حدثنا عمرو بن حماد قال، حدثنا أسباط، عن السدي قوله: " وليس البر بأن تأتوا البيوت من ظهورها " فإن ناسا من العرَب كانوا إذا حجُّوا لم يدخلوا بيوتهم من أبوابها كانوا يَنقبون في أدبارِها، فلما حجّ رسول الله صلى الله عليه وسلم حجة الوداع، أقبل يمشي ومعه رجل من أولئك وهو مسلم. فلما بلغ رسول الله صلى الله عليه وسلم باب البيت احتبس الرجل خلفه وأبى أن يدخل، قال: يا رسول الله، إني أحمس! - يقول: إنّي محرم - وكان أولئك الذين يفعلون ذلك يسمون " الحُمس "، قال رسول الله صلى الله عليه وسلم: وأنا أيضا أحمس! فادخل. فدخل الرجل، فأنـزل الله تعالى ذكره: " وأتوا البيوت من أبوابها ". 3086 - حدثني محمد بن سعد، قال: حدثني أبي، قال، حدثني عمي، قال، حدثني أبي، عن أبيه، عن ابن عباس: " وليس البر بأن تأتوا البيوت من ظُهورها ولكنّ البر من اتقى وأتوا البيوت من أبوابها "، وأنّ رجالا من أهل المدينة كانوا إذا خاف أحدُهم من عَدوِّه شيئا أحرم فأمِن، فإذا أحرم لم يلج من باب بيته واتخذ نَقبا من ظَهر بيته. فلما قدم رسول الله صلى الله عليه وسلم المدينة كان بها رجلٌ محرم كذلك - وأنّ أهل المدينة كانوا يُسمُّون البستان " الحُشّ" - وأن رسول الله صلى الله عليه وسلم دَخل بُستانًا، فدخله من بابه، ودخل معه ذلك المحرم، فناداه رجلٌ من ورائه: يا فلان، إنك محرم وقد دخلت! فقال: أنا أحمس! فقال: يا رسول الله، إن كنت محرما فأنا محرم، وإن كنت أحمسَ فأنا أحمسُ! فأنـزل الله تعالى ذكره: " وليس البر بأن تأتوا البيوت من ظُهورها "، إلى آخر الآية، فأحل الله للمؤمنين أن يدخلوا من أبوابها. 3087 - حدثت عن عمار بن الحسن، قال حدثنا عبد الله بن أبي جعفر، &; 3-560 &; عن أبيه، عن الربيع قوله: " وليسَ البر بأنْ تأتوا البيوتَ من ظهورها ولكن البر مَن اتقى وأتوا البيوت من أبوابها " قال: كان أهل المدينة وغيرُهم إذا أحرمُوا لم يدخلوا البيوت إلا من ظهورها، وذلك أن يتسوَّرُوها، فكان إذا أحرم أحدُهم لا يدخل البيت إلا أن يتسوّره من قِبَل ظَهره. وأن النبي صلى الله عليه وسلم دخل ذات يوم بيتا لبعض الأنصار، فدخل رجلٌ على أثره ممن قد أحرم، فأنكروا ذلك عليه، وقالوا: هذا رجل فاجرٌ! فقال له النبي صلى الله عليه وسلم: لم دخلت من الباب وقد أحرمت؟ فقال: رأيتك يا رسول الله دخلتَ فدخلتُ على أثرك! فقال النبي صلى الله عليه وسلم: إنّي أحمس! - وقريش يومئذ تُدعى الحُمس - فلما أن قال ذلك النبي صلى الله عليه وسلم قال الأنصاري: إن ديني دينك! فأنـزل الله تعالى ذكره: " وليس البر بأن تأتوا البيوتَ من ظهورها " الآية. 3088 - حدثنا القاسم قال، حدثنا الحسين، قال، حدثني حجاج، قال، قال ابن جريج: قلت لعطاء قوله: " وليس البر بأن تأتوا البيوت من ظهورها " قال: كان أهل الجاهلية يأتون البيوت من ظهورها ويرَوْنه برًّا، فقال: " البر "، ثم نعت " البر " وأمر بأن يأتوا البيوت من أبوابها = قال ابن جريج: وأخبرني عبد الله بن كثير: أنه سمع مجاهدا يقول: كانت هذه الآية في الأنصار، يأتون البيوت من ظهورها، يتبرَّرُون بذلك. * * * قال أبو جعفر: فتأويل الآية إذًا: وليس البر أيها الناس بأن تأتوا البيوت في حال إحرامكم من ظهورها، ولكن البر من اتقى الله فخافه وتجنب محارمه، وأطاعه بأداء فرائضه التي أمره بها، فأما إتيانُ البيوت من ظهورها فلا برَّ لله فيه، فأتوها من حيثُ شئتُم من أبوابها وغير أبوابها، ما لم تعتقدوا تحريم إتيانها من أبوابها في حال من الأحوال، فإن ذلك غيرُ جائزٍ لكم اعتقادُه، لأنه مما لم أحرمه عليكم. * * * &; 3-561 &; القول في تأويل قوله تعالى : وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ قال أبو جعفر: يعني تعالى ذكره بذلك: واتقوا الله أيها الناس، فاحذروه وارهبوه بطاعته فيما أمركم به من فرائضه، واجتناب ما نهاكم عنه، لتفلحوا فتنجحوا في طلباتكم لديه، وتدركوا به البقاءَ في جَنَّاته والخلودَ في نعيمه. * * * وقد بينا معنى " الفلاح " فيما مضى قبلُ بما يدل عليه (99) . -------------- الهوامش : (94) هكذا جاء في هذه الآثار 3068 ، 3070 ، 3072 ، 3073"حل ديونهم" . والذي في كتب اللغة : "حل الدين يحل حلولا ومحلا (بكسر الحاء)" : أي وجب . وأستظهر أن يكون هذا المصدر"حلا" بفتح الحاء كنظائرها من اللغة كقولهم : "صد يصد صدا وصدودا" ، ولو كسرت الحاء لكان وجها . وهذه الرواية قاضية على صحة هذا المصدر . (95) الخبر : 3074- جابر : هو ابن يزيد الجعفي ، بينا أنه ضعيف جدا ، في : 2340 . وأما شيخه"عبد الله بن يحيى" : فما عرفت من هو؟ وأكبر ظني أن الاسم محرف ، لم أستطع الوصول إلى صحته . وهذا الخبر لم يذكره ابن كثير ، ولا السيوطي . وإنما أشار إليه ابن كثير إشارة 1 : 430 . وقد ورد معناه مرفوعا ، في حديث صحيح ، رواه الحاكم 1 : 423 ، من حديث عبد الله بن عمر . وصححه ووافقه الذهبي . وذكره ابن كثير 1 : 430 ، من رواية عبد الرزاق ، ثم أشار إلى رواية الحاكم إياه . وذكره السيوطي 1 : 203-204 ، ونسبه أيضًا للبيهقي . (96) الحديث : 3075- رواه أبو داود الطيالسي : 717 ، عن شعبة ، بهذا الإسناد ، نحوه . ورواه البخاري مطولا 3 : 494 ، عن أبي الوليد ، عن شعبة ، بهذا الإسناد . وذكره السيوطي 1 : 204 ، وزاد نسبته لعبد بن حميد ، وابن المنذر ، وابن أبي حاتم . وسيأتي معناه بإسناد آخر ، عقبه . (97) الحديث : 3076- هو مكرر ما قبله . وهو في تفسير وكيع ، كما ذكر السيوطي 1 : 204 . ورواه البخاري 8 : 137 ، عن عبيد الله بن موسى ، عن إسرائيل ، بهذا الإسناد . (98) الحديث : 3077- داود : هو ابن أبي هند ، مضت ترجمته : 1608 . قيس بن حبتر النهشلي التميمي : تابعي ثقة ، وثقه أبو زرعة ، والنسائي ، وغيرهما . "حبتر" : بفتح الحاء المهملة والتاء المثناة بينهما باء موحدة ساكنة . ووقع في المطبوعة هنا"جبير" ، وهو تصحيف . ووقع أيضًا هكذا مصحفا في المواضع التي سنشير إليها من الفتح والإصابة والدر المنثور ، في هذا الحديث . وهذا إسناد مرسل ، لأنه عن تابعي مرفوعا ، فهو ضعيف . والحديث ذكره السيوطي 1 : 204 ، وزاد نسبته لعبد بن حميد ، وابن المنذر . وذكره الحافظ في الإصابة 2 : 209 ، من تفسير عبد بن حميد . وذكره أيضًا في الفتح 3 : 494 ، مختصرا ، ونسبه لعبد بن حميد ، وابن جرير ، وصرح في الموضعين بأنه حديث مرسل . الأحمس : هو المتشدد فيه دينه الصلب . ثم كانت الحمس (جمع أحمس) هم قريش . وخزاعة ، لنزولها مكة ومجاورتها قريشا ، وكل من ولدت قريش من العرب وكنانة ، وجديلة قيس - وهم فهم وعدوان ابنا عمرو بن قيس عيلان ، وبنو عامر بن صعصعة ، وكل من نزل مكة من قبائل العرب . فكانت الحمس قد شددوا في دينهم على أنفسهم ، فكانوا إذا نسكوا لم يسلأوا سمنا ، ولم يطبخوا أقطا ، ولم يدخروا لبنا ، ولم يحولوا بين مرضعة ورضاعها حتى يعافه ، ولم يحركوا شعرا ولا ظفرا ، ولا يبتنون في حجهم شعرا ولا وبرا ولا صوفا ولا قطنا ، ولا يأكلون لحما ، ولا يلبسون إلا جديدا ، ولا يطوفون بالبيت إلا في حذائهم وثيابهم ، ولا يمشون المسجد بأقدامهم تعظيما لبقعته ، ولا يدخلون البيوت من أبوابها ، ولا يخرجون إلى عرفات ، يقولون : "نحن أهل الله" ، ويلزمون مزدلفة حتى يقضوا نسكهم ، ويطوفون بالصفا والمروة إذا انصرفوا من مزدلفة ، ويسكنون في ظعنهم قباب الأدم الحمر (المحبر لابن حبيب : 178-180 ، ثم سيرة ابن هشام 1 : 211-216 / والطبري في التفسير رقم : 3840) . (99) انظر ما سلف 1 : 249-250 .