بَابُ إِخْرَاجِ الْيَهُوْدِ مِنْ جَزِيْرَةِ الْعَرَبِExpulsion of the Jews from the Arabian Peninsula
وَقَوْلِ اللهِ عَزَّ وَجَلَّ: (يَأَيُّهَا ٱلَّذِينَ ءَامَنُواْ إِنَّمَا ٱلْمُشْرِكُونَ نَجَسٌ فَلَايَقْرَبُواْ ٱلْمَسْجِدَ ٱلْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا وَإِنْ خِفْتُمْ عَيْلَةَ فَسَوْفَيُغْنِيكُمُ ٱللَهُ مِن فَضْلِهِ إِن شَآءً إِنَّ ٱللَّهَ عَلِيمٌ حَكِيمٌ ٢٨.
And the statement of Allah, the Mighty and Majestic: O you who have believed, indeed the polytheists are impure, so let them not approach the Sacred Mosque after this, their year. And if you fear poverty, Allah will enrich you from His bounty if He wills. Indeed, Allah is Knowing and Wise (Qur’an 9:28).
وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ رضي الله عنه ، قَالَ: أَخْبَرَنِي عُمَرُ بْنُ الخُطَّابِ رضي الله عنه أَنَّهُ سَمِعَرَسُوْلَ اللهِ صلي الله عليه واله وسلم يَقُوْلُ: (لَأُخْرِجَنَّ ١ الْيَهُودَ وَالنَّصَارَى مِنْ جَزِيرَةِ الْعَرَبِ، حَتَّى لَا أَدَعَإِلَّا مُسْلِمًا). رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ:(لَئِنْ عِشْتُ إِنْ شَاءَ اللهُ لَأُخْرِجَنَّ الْيَهُودَ وَالنَّصَارَى مِنْ جَزِيرَةِ الْعَرَبِ).
وَرَوَى أَحْمَدُ عَنْ أَبِيْ عُبَيْدَةَ بْنِ الْجَرَّاحِ ، قَالَ: آخِرُ مَا تَكَلَّمَ بهِ رَسُوْلُ اللهِ صلي الله عليه واله وسلم (أَخْرِجُوا ٢ يَهُودَ أَهْلِ الْحِجَازِ وَأَهْلِ نَجْرَانَ مِنْ جَزِيرَةِ الْعَرَبِ). قُلْنَا: هَذَا الْحَدِيْثُ الَّذِيْ فِيْهِ الْأَمْر بالْإِخْرَاجِ مِنَ الْحِجَازِ فِيْهِ الْأَمْرُ بِإِخْرَاج أَهْلِ نَجْرَانَ، وَلَيْسَ نَجْرَانُ مِنَ الحِجَازِ، فَلَوْ كَانَ لَفْظُ الْحِجَازِ مُخَصَّصًا لِلَفْظِ (جَزِيْرَةِ الْعَرَبِ) عَلَى انْفِرَادِهِ، أَوْ دَالًا عَلَىأَنَّ الْمُرَادَ بِ( جَزِيْرَةِ الْعَرَبِ) الْحِجَازُ فَقَطْ، كَمَا قَالَ الشَّافِعِيُّ لَكَانَ فِي ذَلِكَ إِهْمَالٌ لِبَعْضٍ الْحَدِيْثِ وَإِعْمَالُ الْبَعْضِ وَإِنَّهُ بَاطِلٌ.
Jabir (may Allah be pleased with him) narrated: Umar ibn al-Khattab (may Allah be pleased with him) informed me that he heard the Messenger of Allah (ﷺ) say: “I will surely expel the Jews and Christians from the Arabian Peninsula 1 until I leave only Muslims.” [Narrated by Muslim]
In another narration: “If I live, Allah willing, I will surely expel the Jews and Christians from the Arabian Peninsula.”
And Ahmad narrated from Abu Ubaydah ibn al-Jarrah, who said: The last thing the Messenger of Allah (ﷺ) spoke about was: “Expel the Jews of the people of Hijaz and the people of Najran from the Arabian Peninsula.” 2 We say: This hadith, which contains the command to expel from Hijaz and includes the command to expel the people of Najran, does not consider Najran to be part of Hijaz. If the term “Hijaz” were meant to specify the term “Arabian Peninsula” exclusively, or to indicate that the “Arabian Peninsula” refers only to Hijaz, as al-Shafi’i stated, it would involve neglecting part of the hadith and applying only part of it, which is invalid.
The peninsula of these Arabs is defined
By the knowledge of its bounds until the Day of Resurrection.
Its length, according to its researchers,
Is from Aden to the highlands of Iraq.
And from Jeddah’s coast, if you traverse its width,
To the land of Syria by agreement.
Abu Hanifah, Malik, al-Shafi’i, and other scholars have deemed it obligatory to expel disbelievers from the Arabian Peninsula and said: It is not permissible to allow them to reside there. In “Al-Bada’i,” it is stated: As for the land of the Arabs, no church or synagogue should remain in it, nor should wine or pigs be sold there, whether in a city, village, or any water source of the Arabs. Polytheists are prohibited from making the land of the Arabs their residence or homeland. This was mentioned by Muhammad as a distinction for the land of the Arabs over others and to purify it from false religions. The Messenger of Allah (ﷺ) said: “Two religions shall not coexist in the Arabian Peninsula.”
There is a difference of opinion on whether this ruling applies to the entire Arabian Peninsula or only parts of it. We hold that it applies to the entire Arabian Peninsula, while al-Shafi’i held that it is specific to Hijaz. He said: Disbelievers are not prevented from traveling through Hijaz, but they are not allowed to reside there for more than three days. In “Al-Durr al-Mukhtar” and “Radd al-Muhtar,” it is stated: If they enter for trade, it is permissible, but they are prevented from staying too long to establish residence, because their stay in the land of the Arabs with the payment of jizyah is like their stay elsewhere without jizyah. They are not prevented from trading but from prolonged residence. This is also the case in the land of the Arabs. (Sharh al-Siyar). It appears that the limit for prolonged stay is one year, reflect on this. As for entering Makkah and its sanctuary, al-Shafi’i prohibits it, while our Imam Abu Hanifah permits their entry to the Sacred Mosque and the sanctuary.
Al-Shafi’i’s evidence is the statement of Allah, the Exalted: Indeed, the polytheists are impure, so let them not approach the Sacred Mosque after this, their year (Qur’an 9:28). For him, “not approaching” means not entering, so they are prohibited from entering the Sacred Mosque specifically, based on the apparent meaning of the verse. Malik holds that just as entry is prohibited to the Sacred Mosque, it is also prohibited to the rest of the sanctuary and other mosques by analogy. According to us, “not approaching” refers to not entering the Sacred Mosque for Hajj or Umrah, and they are not prohibited from merely entering it or other mosques.
This is supported by Allah’s statement: after this, their year (Qur’an 9:28), as prohibiting entry does not suit the restriction of “after this year,” unlike prohibiting Hajj and Umrah, which occurs after a year. It is as if it were said: They shall not perform Hajj again. This is further supported by Allah’s statement: And if you fear poverty, Allah will enrich you from His bounty if He wills (Qur’an 9:28), meaning: If you fear poverty because disbelievers come to the Sacred Mosque for Hajj in groups and engage in trade, and preventing them would cause a loss in trade, which is a means of our sustenance, leading to poverty, do not fear it, for Allah will enrich you from His bounty if He wills, through spoils, rain, crops, hired pilgrims of Islam, or other means. This meaning suits prohibiting entry for Hajj and Umrah, as it is known that prohibiting mere entry would not cause fear of poverty, since they could avoid entering the Sacred Mosque and engage in trade in the city of Makkah, which would sustain them.
In “Al-Madariq”: Let them not approach the Sacred Mosque means they should not perform Hajj or Umrah as they did in the pre-Islamic era after this, their year, which is the ninth year of Hijrah when Abu Bakr was appointed over the pilgrimage season. This is our position, and they are not prohibited from entering the sanctuary, the Sacred Mosque, or other mosques according to us. According to al-Shafi’i, they are prohibited from the Sacred Mosque specifically, and according to Malik, they are prohibited from it and other mosques. This is compiled from “Badhl al-Majhud,” “Al-Mirqat,” “Al-Arf al-Shadhi,” “Al-Durr al-Mukhtar,” “Radd al-Muhtar,” and “Al-Tafsir al-Ahmadiyya.”
Another argument is that deducing the reason for the ruling in areas other than Hijaz is a technicality based on the establishment of the ruling. The deduced reason is taken from the established ruling, and the evidence only indicates the negation of establishment, not its affirmation, as seen in the hadith: “The Muslim and the disbeliever shall not have their fires visible to one another,” and the hadith: “Two religions shall not remain in the Arabian Peninsula,” and similar narrations. This deduction contradicts the explicit text stating that the reason is the aversion to two religions coexisting. If we assume the text only commands their expulsion from Hijaz, it would be necessary to extend it to the rest of the Arabian Peninsula for this reason, especially since the authentic text explicitly commands expulsion from the Arabian Peninsula.
Furthermore, the most that the hadith of Abu Ubaydah, which explicitly mentions “the people of Hijaz,” implies is countered by the explicit statement in the hadith of Ibn Abbas, which mentions “Arabian Peninsula.” The implied meaning does not have the strength to oppose the explicit, let alone prevail over it. If you say: Does the term “Arabian Peninsula,” which has the status of a general term, get specified by the term “Hijaz” for those who allow specification by implication? I say: This implication is from the implications of a title, which is not acted upon by the meticulous scholars of usul, to the point that it is said only al-Daqqaq held this view. It is established among the leading scholars of usul that such cases are considered as specifying some individuals, not specification, except according to Abu Thawr. Thus, it is stated in “Nayl al-Awtar.”
Notes / الحواشي
1 The statement: “I will surely expel the Jews and Christians from the Arabian Peninsula, etc.”: This did not come to pass during the lifetime of the Messenger of Allah (ﷺ). Then Umar expelled the Jews from Khaybar to Syria. Al-Shami said: The statement “land of the Arabs” in “Mukhtasar Taqwim al-Buldan”: The Arabian Peninsula consists of five regions: Tihamah, Najd, Hijaz, Arud, and Yemen. Tihamah is the southern part of Hijaz, Najd is the region between Hijaz and Iraq, Hijaz is a mountain range from Yemen to Syria, including Madinah and Oman. Arud is Al-Yamamah to Bahrain. Hijaz is named so because it separates Najd and Al-Yamamah. Some have described its boundaries in length and width in poetry:
2 The statement: “Expel the Jews of the people of Hijaz and the people of Najran from the Arabian Peninsula”: It is said: Al-Shafi’i relies on the narration that the Prophet said: “Expel the Jews from the Arabian Peninsula,” and Umar expelled the people of dhimmah from Hijaz, some joining Syria and others Kufa. Abu Bakr expelled a group who joined Khaybar. This suggests that the “Arabian Peninsula” refers only to Hijaz. This has been responded to with several arguments, including: Interpreting “Arabian Peninsula” as Hijaz, even if valid as a metaphor by applying the name of the whole to a part, is countered by the opposite, which is to say that “Hijaz” refers to the Arabian Peninsula, either because it is surrounded by seas like the five regions or as a metaphor by applying the name of the part to the whole. Preferring one metaphor over another requires evidence, and there is no evidence except what is claimed from understanding one metaphor. Another argument is that the narration about the Arabian Peninsula contains an addition that does not alter the ruling of the narration, and such an addition is accepted.
١ قوله: لأخزجن اليهود والنصارى من جزيرة العرب إلخ: ولم يتفق لرسول اللّٰه صلي الله عليه واله وسلم ذلك، ثم أخرج عمراليهود من خيبر إلى الشام. قال الشامي: قوله: (أرض العرب) في (مختصر تقويم البلدان): جزيرة العرب خمسة أقسام:تهامة ونجد وحجاز وعروض ويمن، فأما تهامة فهي الناحية الجنوبية من الحجاز، وأما نجد فهي الناحية التي بينالحجاز والعراق، وأما الحجاز فهو جبل بقبل من اليمن حتى يصل بالشام، وفيه المدينة وعُمَان، وأما العروض فهواليمامة إلى البحرين، وإنما سمي الحجاز حجازًا؛ لأنه حجز بين نجد واليمامة نظم بعضهم حدها طولا وعرضا بقوله:
جزيرة هذه الأعراب حدت بحد علمه للحشر باقي
ما الطول عندفأ محققيه فمن عدن إلى ربو العراق
وساحل جدة إن سرت عرضا إلى أرض الشام بالاتفاق
وأوجب أبو حنيفة ومالك والشافعي وغيرهم من العلماء إخراج الكافر من جزيرة العرب وقالوا: لا يجوز تمكينهمسكناها. وقال في (البدائع): وأما أرض العرب فلا يترك فيها كنيسة ولا بيعة، ولا يباع فيها الخمر ولا الخنزير، مصرًا كان أوقريةً أو ماء من مياه العرب، ويمنع المشركون أن يتخذوا أرض العرب سكنا ووطنا، كذا ذكره محمد تفضيلا لأرضالعرب على غيرها وتطهيرا لها عن الدين الباطل. قال صلي الله عليه واله وسلم (لا يجتمع دينان في جزيرة العرب).
واختلف في أن هذا الحكم لجميع جزيرة العرب أو لبعضها، فذهبنا إلى الأول، وقلنا: عم هذا الحكم بجميعجزيرة العرب، ولكن الشافعي ذهب إلى الثاني، وخص هذا الحكم بالحجاز، ثم قال: لا يمنع الكفار من التردد مسافرين في الحجاز، ولا يمكنون من الإقامة فيه أكثر من ثلاثة أيام. وقال في (الدر المختار) و (رد المحتار) ولودخل لتجارة جاز، ولا يطيل فيمنع من أن يطيل فيها المكث حتى يتخذ فيها مسكنا؛ لأن حالهم في المقام في أرضالعرب مع التزام الجزية كحالهم في غيرها بلا جزية، وهناك لا يمنعون من التجارة، بل من إطالة المقام، فكذلك فيأرض العرب. (شرح السير). وظاهره أن حد الطول سنة تأمل، وأما دخوله مكة وحرمها، فلا يجوز عند الشافعي،وجوز إمامنا أبو حنيفة دخولهم المسجد الحرام والحرم.
وحجة الشافعي قوله تعالى: (إِنَّمَا ٱلْمُشْرِكُونَ نَجَسْ فَلَا يَقْرَبُواْ ٱلْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ هَٰذَا) (التوبه) ٢٨)ف(عدم القربان) عنده عبارة عن عدم الدخول، فيمنعون من دخول المسجد الحرم خاصة عملا بظاهر الآيةومالك، كما يمنع الدخول عن المسجد الحرام يمنع عن سائر الحرام يمنع عن سائر المساجد قياسا عليه. وعندنامعنى عدم القربان مع الحج والعمرة أي لا يدخلوا المسجد الحرام لأجلهما، ولا يمنعون من مجرد الدخول فيه، وفيسائر المساجد.
ويؤيدنا قوله تعالى: (بَعْدَ عَامِهِمْ هَٰذَا)؛ إذ لا يناسب النهي عن الدخول التقييد ببعد العام بخلاف النهي عنالحج والعمرة؛ لأنه لا يكون إلا بعد عام، فكأنه قيل: لا يتمكنوا من الحج مَرَّةً أخرى، وكذا يؤيدنا قوله تعالى: (وَإِنْ خِفْتُمْ عَيْلَةَ فَسَوْفَ يُغْنِيكُمُ اللَهُ مِن فَضْلِهِ إِن شَآءَ ) (التوبة: ٢٨)؛ لأن معناه إن خفتم فقرا بسبب أن الكفاريأتون إلى المسجد الحرام للحج جماعة جماعويشغلون فيه بالتجارة، فلو منعناجهم لفات العمل بالتجارة، وهي سببلبقائنا فَنذِلُّ بالفقر، فلا تخشوا منه فسوف يغنيكم اللّٰه من فضله إن شاء من الغنائم أو المطر أو النبات أو مستأجر حجالإسلام أو غير ذلك. وهذا المعنى إنما يناسب النهي عن الدخول للحج والعمرة؛ إذ من المعلوم إن لو كان المرادالنهي عن مجرد الدخول فيه، لم يخافوا منه عيلة؛ إذ يمكن أن لا يدخلوا المسجد الحرام، ويشتغلون بالتجارة في بلدةمكة ويكون ذلك سببا لبقائهم، انتهى.
وفي (المدارك): فلا يقربوا المسجد الحرام، فلا يحجوا، ولا يعتمروا كما كانوا يفعلون في الجاهلية بعد عامهمهذا، وهو عام تسع من الهجرة حيث أمر أبو بكر على الموسم، وهو مذهبنا، ولا يمنعون من دخول الحرم والمسجد الحرام وسائر المساجد عندنا، وعند الشافعي يمنعون من المسجد الحرام خاصة. وعند مالك يمنعون منهومن غيره. التقطته من (بذل المجهود) و (المرقاة) و (العرف الشذي) و (الدر المختار) و (رد المحتار) و (التفسيراتالأحمدية).
٢ قوله: أخرجوا يهود أهل الحجاز وأهل نجران من جزيرة العرب: قيل: وللشافعي ما روي أن النبي قال أخرجوا اليهود من جزيرة العرب، الخبر وأجلى عمر أهل الذمة من الحجاز فلحق بعضهم بالشام وبعضهم بالكوفة،وأجلى أبو بكر قوما فلحقوا بخيبر، فاقتضى أن المراد بجزيرة العرب هو الحجاز فقط. وقد أجيب عن هذا لاستدلال بأجوبة، منها: أن حمل جزيرة العرب على الحجاز وإن صحّ مجازا من إطلاق اسم الكل على البعض فهو معارضبالقلب، وهو أن يقال: المراد بالحجاز جزيرة العرب إما لانحجازها بالأبحار كانحجارها بالحرار الخمس، وإما مجازًا من إطلاق اسم الجزء على الكل، فترجيح أحد المجازين مفتقر إلى دليل، ولا دليل إلا ما ادعاه من فهم أحدالمجازين. ومنها: أن في خبر جزيرة العرب زيادة لم تغير حكم الخبر والزيادة كذلك مقبولة.
ومنها: أن استنباط كون علة التقرير في غير الحجاز هي مصطلحة فرع ثبوت الحكم أعني التقرير لما علم من أن المستنبطة إنما تؤخذ من حكم الأصل بعد ثبوته، والدليل لم يدل إلا على نفي التقرير لا ثبوته؛ لما تقدم في حديث:(المسلم والكافر لا تترأى ناراهما). وحديث: (لا يترك بجزيرة العرب دينان) ونحوهما فهذا الاستنباط واقع في مقابلةالنص المصرَّح فيه بأن العلة كراهة اجتماع دينين، فلو فرضنا أنه لم يقع النص إلا على إخراجهم من الحجاز لكانالمتعين إلحاق بقية جزيرة العرب به لهذه العلة، فكيف والنص الصحيح مصرَّح بالإخراج من جزيرة العرب.
وأيضًا غاية ما في حديث أبي عبيدة الذي صرَّح فيه بلفظ (أهل الحجاز) مفهومه معارض المنطوق ما في حديث ابن عباس المصرَّح فيه بلفظ (جزيرة العرب)، والمفهوم لا يقوي على معارضة المنطوق فكيف يرجح عليه، فإنقلت: فهل يخصص لفظ جزيرة العرب المنزل منزلة العام لما له من الإجزاء بلفظ الحجاز عند من جوز التخصيصبالمفهوم. قلت: هذا المفهوم من مفاهيم اللقب، وهو غير معمول به عند المحققين من أئمة الأصول حتى قيل: إنهلم يقل به إلا الدَّقَّاقُ. وقد تقرر عند فحول أهل الأصول أن ما كان من هذا القبيل يجعل من قبيل التنصيص علىبعض الأفراد، لا من قبيل التخصيص إلا عند أبي ثور. كذا في (نيل الأوطار).
وَعَنِ ابْنِ عَبَّاس رضي الله عنهما أَنَّ رَسُوْلَ اللهِ صلي الله عليه واله وسلم أَوْصَى بِثَلَاثَةٍ: قَالَ:(أَخْرِجُوا ١ الْمُشْرِكِينَ مِنْ جَزِيرَةِ الْعَرَبِ، وَأَجِيزُوا الْوَفْدَ بِنَحْوِ مَا كُنْتُ أُجِيزُهُمْ). مُتَّفَقُّ عَلَيْهِ. قَالَالْهِرَوِيُّ فِي (شَرْحِ صَحِيْحٍ مُسْلِمِ): قَالَ سَعِيْدُ بْنُ جُبَيْرٍ: سَكَتَ ابْنُ عَبَّاس عَنْ الثَّالِئَةِ، أَوْ قَالَ: فَأُنْسِيْتُهَا.
Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) gave three instructions: “Expel the polytheists from the Arabian Peninsula, 1 and allow delegations as I used to allow them.” [Narrated by Bukhari and Muslim] Al-Harawi said in “Sharh Sahih Muslim”: Sa’id ibn Jubayr said: Ibn Abbas remained silent about the third instruction, or he said: I forgot it.
There is another subtle meaning that must be noted: What the Messenger of Allah (ﷺ) instructed, as mentioned in the hadith of Ibn Abbas narrated through Yunus, was during his final illness before his death, after Allah, the Mighty and Majestic, had eradicated polytheism and its people through the Messenger of Allah (ﷺ) by their entry into Islam or the killing of those who refused to enter Islam, as Allah, the Exalted, said: And to Him submitted whoever is in the heavens and the earth, willingly or unwillingly (Qur’an 3:83). Those who submitted willingly or unwillingly are those who embraced Islam, while others were eradicated through killing. Thus, when the Messenger of Allah (ﷺ) gave the instructions mentioned, there was no one left to expel, so how could he instruct the expulsion of those who no longer existed? His instruction was to expel those who were present, namely the Jews and Christians. And success is with Allah.
Notes / الحواشي
1 The statement: “Expel the polytheists from the Arabian Peninsula”: This refers to the Jews and Christians, who are the polytheists among the People of the Book, because they say: Uzair is the son of Allah, and the Messiah is the son of Allah, as well as the Magians and other polytheists. This is stated in “Badhl al-Majhud.” Al-Tahawi said in “Mushkil al-Athar”: This hadith contradicts what we narrated earlier in this chapter about those whom the Messenger of Allah (ﷺ) ordered to be expelled from the Arabian Peninsula, because those ordered to be expelled in what we narrated earlier in this chapter are the Jews and Christians. We fear that this may have come from Ibn Uyaynah, as he narrated from memory, so it is possible that he replaced “Jews and Christians” with “polytheists” and did not have the jurisprudential knowledge to distinguish between them. Allah knows best the truth of the matter. However, the three instructions are more likely to be preserved than a single one, so what they preserved is preferable to the wording of a single narration that contradicts them. This is supported by what we mentioned, as narrated by al-Rabi’ al-Muradi, who said: Asad ibn Musa narrated to us, who said: Jarir ibn Abd al-Hamid narrated to us from Qabus ibn Abi Zabyan, from his father, from Ibn Abbas, who said: The Messenger of Allah (ﷺ) said: “Two qiblahs shall not coexist in one land, and there is no jizyah on a Muslim.” The meaning of his statement: “There is no jizyah on a Muslim,” following his statement: “Two qiblahs shall not coexist in one land,” indicates that he meant that a Muslim who is not subject to jizyah was previously subject to it before embracing Islam, and they are the Jews and Christians, not the polytheist Arabs. Mentioning the qiblah indicates that he meant those who have a religion, not those without a religion. The Jews and Christians follow their respective religions, so they have a qiblah, while the polytheists do not follow any religion, so they do not have a qiblah.
١ قوله: أخرجوا المشركين من جزيرة العرب: أي اليهود والنصارى وهما مشركوا أهل الكتاب؛ لأنهم يقولون:عزير ابن اللّٰه والمسيح ابن الله، وكذا المجوس وغيرهم من المشركين. قاله في (بذل المجهود). وقال الطحاوي في (مشكل الآثار): وهذا الحديث فيه خلاف ما روينا قبله في هذا الباب من الذين أمر رسول اللّٰه صلي الله عليه واله وسلم بإجلائهم منجزيرة العرب؛ لأن الذين أمر بإجلائهم منها فيما رويناه، فيما تقدم منا في هذا الباب هم اليهود والنصارى، غير إنانخاف أن يكون ذلك إنما أتى من قبل ابن عيينة؛ لأنه كان يحدث من حفظه، فيحتمل أن يكون جعل مكان اليهودوالنصارى المشركين ولم يكن معه من الفقه ما يميز به بين ذلك، والله أعلم بحقيقة الأمر في ذلك، غير أن الثلاثةأولى بالحفظ من واحد فما حفظوا ذلك أولى من لفظ الواحد مما يخالفهم
فيه.ودل على ما ذكرنا مما قلناه في ذلك ما قد حدثنا الربيع المرادي قال: حدثنا أسد بن موسى قال: حدثنا جرير بنعبد الحميد عن قابوس ابن أبي ظبيان عن أبيه عن ابن عباس قال: قال رسول اللّٰه صلي الله عليه واله وسلم : (لا يصلح قبلتان بأرض،وليس على مسلم جزية)، فَدَلَّ معنى قوله: (وليس على مسلم جزية) بعد قوله: (لا يصلح قبلتان بأرض) أنه أراد بذلك أن المسلم الذي ليس عليه جزية هو الذي كان قبل إسلامه عليه الجزية، وهم اليهود والنصارى، لا المشركينمن العرب، ودل ذكره القبلة أنه أراد من يدين لا من لا دين له، واليهود والنصارى يدينون بما يدينون به، فهم ذووقبلة، والمشركون لا يدينون بشيء، فليسوا بذوي قبلة.
وفي ذلك معنى آخر لطيف مما يجب أن يوقف عليه، وهو أن الذي أوصى به رسول اللّٰه صلي الله عليه واله وسلم مما ذكر في حديثابن عباس الذي رويناه عن يونس إنما كان في مرض موته بعد ما أفنى اللّٰه عز وجل الشرك وأهله برسول اللّٰه صلي الله عليه واله وسلم بدخولهم في الإسلام، وقتل مَن أبى منهم الدخولَ في الإسلام، كما قال اللّٰه عز وجل: (وَلَهُ أَسْلَمَ مَن فِي السَّمَٰوَاتِوَٱلْأَرْضِ طَوْعًا وَكَرْهَا) (آل عمران: ٨٣)، وكان من أسلم طوعا وكرها هم الذين أسلموا، وكان من سواهم ممنأفناهم القتل، فلم يكن حين أوصى رسول اللّٰه صلي الله عليه واله وسلم بما أوصى به مما ذكرنا أحد، فكيف يجوز أن يوصي بإخراجمعدومين، وإنما كانت وصيته بإخراج موجودين وهم اليهود والنصارى، وبالله التوفيق.
وَعَنْ عَائِشَةَ رضي الله عنها قَالَتْ: آخِرُ مَا عَهِدَ رَسُولُ اللهِ صلي الله عليه واله وسلم أَنْ قَالَ: (لَا يُتْرَكُبِجَزِيرَةِ الْعَرَبِ دِينَانِ). رَوَاهُ أحْمَدُ
Aisha (may Allah be pleased with her) narrated: The last instruction the Messenger of Allah (ﷺ) gave was: “Two religions shall not remain in the Arabian Peninsula.” [Narrated by Ahmad]
وَعَنْ أَبِيْ هُرَيْرَةَ رضي الله عنه قَالَ: بَيْنَمَا نَحْنُ فِي الْمَسْجِدِ خَرَجَ النَّبِيُّ الِلَّه صلي الله عليه واله وسلم ، فَقَالَ:(انْطَلِقُوا إِلى يَهُودَ) فَخَرَجْنَا مَعَهُ حَتَّى جِئْنَا بَيْتَ الْمِدْرَاس، فَقَامَ النَّبِيُّ صلي الله عليه واله وسلم قَالَ:(يَامَعْشَرَ يَهُودَ، أَسْلِمُوا تَسْلَمُوا، اعْلَمُوا أَنَّ الْأَرْضَ لِلَّهِ وَرَسُولِهِ، وَإِنِّي أُرِيدُ أَنْ أُجْلِيَكُمْ مِنْهَذِهِ الْأَرْضِ، فَمَنْ وَجَدَ مِنْكُمْ بِمَالِهِ شَيْئًا فَلْيَبِعْهُ)). مُتَّفَقُّ عَلَيْهِ
Abu Hurairah (may Allah be pleased with him) narrated: While we were in the mosque, the Prophet (ﷺ) came out and said: “Go to the Jews.” So we went with him until we reached Bayt al-Midras. The Prophet (ﷺ) stood and said: “O community of Jews, embrace Islam and you will be safe. Know that the land belongs to Allah and His Messenger, and I intend to expel you from this land. So whoever among you has property, let him sell it.” [Narrated by Bukhari and Muslim]
وَعَنِ ابْنِ عُمَرَ رضي الله عنهما قَالَ: قَامَ عُمَرُ خَطِيبًا فَقَالَ: إِنَّ ١ رَسُولَ اللهِ صلي الله عليه واله وسلم عَامَلَ يَهُودَ خَيْبَرَ عَلَى أَمْوَالِهِمْ، وَقَالَ: نُقِرُكُمْ مَا أَقَرَّكُمْ اللَّهُ، وَقَدْ رَأَيْتُ إِجْلَاءَهُمْ، فَلَمَّا أَجْمَعَ عُمَرُ عَلَى ذَٰلِكَ أَتَاهُ أَحَدُ بَنِي أَبي الْحَقَيْقِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَتُخْرِجُنَا وَقَدْ أَقَرَّنَا مُحَمَّدٌ؟ وَعَامَلَنَا عَلَى الْأَمْوَالِ، فَقَالَ عُمَرُ: أَظَنَنْتَ أَنِّي نَسِيتُ قَوْلَ رَسُولِ اللهِ صلي الله عليه واله وسلم : ( كَيْفَبِكَ إِذَا أُخْرِجْتَ مِنْ خَيْبَرَ تَعْدُو بِكَ قَلُوصُكَ لَيْلَةً بَعْدَ لَيْلَةٍ)، فَقَالَ: هَذِهِ كَانَتْ هُزَيْلَةًمِنْ أَبِي الْقَاسِمِ، فَقَالَ: كَذَبْتَ يَا عَدُوَّ اللهِ، فَأَجْلَاهُمْ عُمَرُ، وَأَعْطَاهُمْ قِيمَةَ مَا كَانَ لَهُمْمِنَ الثَّمَرِ مَالًا وَإِبِلًا وَعُرُوضًا مِنْ أَقْتَابٍ وَجِبَالٍ وَغَيْرِ ذَلِكَ. رَوَاهُ الْبُخَارِيّ.
Ibn Umar (may Allah be pleased with them both) narrated: Umar delivered a sermon and said: The Messenger of Allah (ﷺ) made an agreement with the Jews of Khaybar 1 regarding their wealth and said: “We allow you to stay as long as Allah allows you.” I have decided to expel them. When Umar resolved to do so, one of the Banu Abi al-Huqayq came to him and said: “O Commander of the Faithful, are you expelling us when Muhammad allowed us to stay and made an agreement with us regarding our wealth?” Umar replied: “Do you think I have forgotten the words of the Messenger of Allah (ﷺ): ‘What will be your state when you are expelled from Khaybar, and your she-camel hastens you night after night?’” He said: “That was a jest from Abu al-Qasim.” Umar replied: “You lie, O enemy of Allah!” So Umar expelled them and gave them the value of their fruits in money, camels, and goods such as saddles, ropes, and other items. [Narrated by Bukhari]
Notes / الحواشي
1 The statement: “The Messenger of Allah (ﷺ) made an agreement with the Jews of Khaybar, etc.”: Know that sharecropping is not valid according to the Imam, but it is valid according to the two (Abu Yusuf and Muhammad), and it is the opinion followed due to need, analogous to mudarabah with conditions, including specifying the duration. It is said: In our lands, it is valid without specifying a duration, as supported by this hadith, and it applies to a single crop, and this is the opinion followed (Mujtaba and Bazzaziyyah). The wording in “Al-Bazzaziyyah” states: Muhammad permitted it without specifying a duration, and it applies to a single crop, and this was adopted by the jurist Abu al-Layth, and it is the opinion followed. Muhammad stipulated specifying the duration in Kufa and similar places because the timing there varies, and its start and end are unknown to them. However, it is stated in “Al-Khaniyyah” afterward: The fatwa is based on the first opinion, and the proponent of the first opinion interpreted this hadith as referring to the duration of the agreement because the Messenger of Allah (ﷺ) intended to expel the disbelievers from the Arabian Peninsula. It is said: This was permissible specifically for the Prophet (ﷺ) at the beginning of Islam. In “Al-Sharnabaliyyah,” it is stated: There is a conflict regarding what the fatwa is based on, and the complete evidence from both sides is detailed in the extensive works. This is the summary of what is in “Al-Durr al-Mukhtar,” “Radd al-Muhtar,” and “Al-Mirqat.”
1 The statement: “Al-Fay’”: Know that the treasuries of the Muslims’ wealth are four, each with its own treasury. The first is the wealth of fay’, which includes kharaj (land tax), jizyah (poll tax), what is taken from the rebels, and gifts from the people of war to the Imam, as well as what is taken from the people of war without fighting, including what the tithe collector takes from the people of war and dhimmah when they pass by, the wealth of the people of Najran, and what the people of war agree to in order to avoid fighting. It is said: When the army encamps in their territory, there is no khums (one-fifth) on it according to us. All of this is spent on the interests of the Muslims, such as fortifying the borders with men, equipment, and provisions, building bridges and causeways, salaries for judges and workers who collect zakat, guards on the coasts, and salaries for scholars, those of tafsir, fiqh, hadith, and religious sciences, as well as fighters and the maintenance of their dependents, because the dependents’ expenses are upon the parents, and if they are not given enough, they would need to seek income. It is specified with “without fighting” because what is taken from them through fighting is subject to khums and then distributed among those who fought. The phrase “such as fortifying the borders” with the letter of example indicates that this type is also spent on things like horses, weapons, maintaining mosques and garrisons, preparing for the enemy, digging public rivers, repairing them, and spending on the establishment of mosque rituals such as imamate, adhan, and similar matters.
١ قوله: إن رسول اللّٰه صلي الله عليه واله وسلم كان عامل يهود خيبر إلخ: اعلم أن المزعة لا تصح عند الإمام وعندهما تصح، وبه يفتىللحاجة، وقياسا على المضاربة بشروط. منها ذكر المدة. وقيل: في بلادنا تصح بلا بيان مدة ويستدل بهذا الحديث،ويقع على أول زرع واحد، وعليه الفتوى (مجتبى) و(بزازية). وعبارة (البزازية): وعن محمد جوازها بلا بيان المدة،وتقع على أول زرع يخرج واحد، وبه أخذ الفقيه أبو الليث، وعليه الفتوى، وإنما شرط محمد بيان المدة في الكوفةونحوها؛ لأن وقتها متفاوت عندهم وابتدائها وانتهاؤها مجهول عندهم. لكن قال في (الخانية) بعد ذلك: والفتوى على القول الأول وتأول هذا الحديث صاحب القول الأول على أنه عائد إلى مدة العهد لأنه صلي الله عليه واله وسلم كان عازما. على إخراجالكفار من جزية العرب. وقيل: جاز ذلك أَوَّلَ الإسلامِ خاصة للنبي صلي الله عليه واله وسلم م. قال في (الشرنبلالية): فقد تعارض ما عليه الفتوى، وتمام الأدلة من الجانبين مبسوط في المطولات، هذا حاصل ما في (الدر المختار) و(رد المحتار) (المرقاة).