Allah the Almighty says: {And whoever enters it shall be safe} (6). Meaning the Haram, based on His saying: {In it are clear signs, the Maqam of Ibrahim} (6). The report (al-khabar) was intended as a command; because if it were intended as a report, it would lead to the occurrence of the report as contrary to what is reported. The Prophet (may Allah bless him and grant him peace) said: "Indeed, Allah has made Makkah sacred, and it was not the people who made it sacred. It is not permissible for a Muslim who believes in Allah and the Last Day to shed blood therein, nor to cut down its trees. If anyone seeks a concession for fighting as the Messenger of Allah (may Allah bless him and grant him peace) did, then say: Indeed, Allah permitted it for His Messenger, and did not permit it for you. And indeed, He only permitted it for me for a short period of the day, and its sanctity has returned today just as it was yesterday. So let the witness inform the absent." The Prophet (may Allah bless him and grant him peace) also said: "Indeed, Allah made Makkah sacred on the day He created the heavens and the earth. It was only made permissible for me for a short period of the day, then it returned to its sanctity, so no blood shall be shed therein." Both are agreed upon (10). Thus, the argument lies in it from two angles: first, that He prohibited the shedding of blood within it absolutely, and specifying Makkah with this indicates that He intended the general meaning; for if He had intended [only] the shedding of unlawful blood, He would not have specified Makkah with it, and thus the specification would be of no benefit. Second, his saying: "And it was only made permissible for me for a short period of the day, then its sanctity returned." It is known that he was only permitted to shed blood that is lawful [to be shed] outside the Haram, so the Haram prohibited it, then it was made permissible for him for an hour, then the sanctity returned. Then he emphasized this by forbidding the analogy of anyone else to him, and the imitation of him in that, by his saying: "If anyone seeks a concession..."
(6) Surah Al-Imran, 97. (7) Omitted from the original. (8) In the original: "biha". (9) In B and M: "hullat". (10) Extracted by al-Bukhari, in: The Chapter: 'Let the witness inform the absent,' from the Book of Knowledge, and in: The Chapter: 'The Idhkhir and dry grass in the grave,' from the Book of Funerals, and in: The Chapter: 'The virtue of the Haram,' from the Book of Hajj, and in: The Chapter: 'Do not cut the trees of the Haram,' from the Book of Hunting. Sahih al-Bukhari 1/37, 2/115, 116, 181, 3/17, 18. And Muslim, in: The Chapter: 'The prohibition of Makkah and its game...,' from the Book of Hajj. Sahih Muslim 2/987, 988. It was also extracted by al-Tirmidhi, in: The Chapter: 'What has been narrated regarding the sanctity of Makkah,' from the Chapters on Hajj, and in: The Chapter: 'What has been narrated regarding the ruling on the guardian of the murdered person,' from the Chapters on Blood Money. 'Aridat al-Ahwadhi 4/22, 23, 6/177. And al-Nasa'i, in: The Chapter: 'The prohibition of fighting within it,' from the Book of Hajj Rites. al-Mujtaba 5/161. And Ibn Majah, in: The Chapter: 'The virtue of Makkah,' from the Book of Hajj Rites. Sunan Ibn Majah 2/1038. And Imam Ahmad in: al-Musnad 1/253, 259, 315, 316, 4/32, 6/385.
اللَّه تعالى: {وَمَنْ دَخَلَهُ كَانَ آمِنًا} (٦). يعني الحرمَ، بدليل قولِه: {فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ} (٦). والخبرُ أُرِيدَ به الأمْرُ؛ لأنَّه لو أُرِيدَ به (٧) الخبرُ، لأَفْضَى إلى وقوعِ الخبرِ خلافَ المُخْبِرِ. وقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "إنَّ اللهَ حَرَّمَ مَكَّةَ وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلَا يَحِلُّ لِامْرِئٍ مُسلِمٍ (٧) يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ، أنْ يَسْفِكَ فيها (٨) دَمًا، وَلا يَعْضِدَ بها شَجَرَةً، فإنْ أَحَدٌ تَرَخَّصَ لِقِتَالِ رَسُولِ اللهِ -صلى اللَّه عليه وسلم- فقولُوا: إنَّ اللَّه أَذِنَ لِرَسُولِهِ، ولَمْ يَأْذَنْ لَكُمْ. وإنَّما أَذِنَ لِى سَاعَةً مِنْ نَهارٍ، وقَدْ عَادَتْ حُرْمَتُهَا الْيَوْمَ كَحُرْمَتِها بِالْأَمْسِ، فَلْيُبَلِّغِ الشَّاهِدُ الغَائِبَ". وقال النَّبِىُّ -صلى اللَّه عليه وسلم-: "إنَّ اللهَ حَرَّمَ مَكَةَ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، وإنَّما أُحِلَّتْ (٩) لِى سَاعَةً مِنْ نَهَارٍ، ثُمَّ عَادَتْ إلى حُرْمَتِها، فَلَا يُسْفَكُ فيها دَمٌ". مُتَّفَقٌ عليهما (١٠). فالحُجَّةُ فيه مِنْ وَجْهينِ؛ أحدُهما، أنَّهُ حَرَّمَ سَفْكَ الدَّمِ بها على الإِطْلَاقِ، وتخْصيصُ مَكَّةَ بهذا يَدُلُّ على أنَّه أرادَ العُمومَ، فإنَّه لو أرادَ سَفْكَ الدَّم الحرامِ، لم يخْتصَّ به مكةَ، فلا يكونُ التَّخْصيصُ مُفِيدًا. والثاني، قولُه: "وإنَّما أُحِلَّتْ (٩) لي سَاعَةً من نَهارٍ، ثُمَّ عَادَتْ حُرْمَتُها". ومعلومٌ أنَّه إنَّما حَلَّ له سَفْكُ دَمٍ حَلَالٍ في غيرِ الحَرَمِ، فَحَرَّمَها الحَرَمُ، ثم أُحِلَّتْ له ساعةً، ثم عادتِ الحُرْمَةُ، ثم أكَّدَ هذا بمَنْعِه قياسَ غيرِه عليه. والاقْتداءُ به فيه بقوله: "فَإنْ أحَدٌ تَرَخَّصَ
(٦) سورة آل عمران ٩٧.(٧) سقط من: الأصل.(٨) في الأصل: "بها".(٩) في ب، م: "حلت".(١٠) أخرجهما البخاري، في: باب ليبلغ الشاهد الغائب، من كتاب العلم، وفى: باب الإذخر والحشيش في القبر، من كتاب الجنائز، وفى: باب فضل الحرم، من كتاب الحج، وفى: باب لا يعضد شجر الحرم، من كتاب الصيد. صحيح البخاري ١/ ٣٧، ٢/ ١١٥، ١١٦، ١٨١، ٣/ ١٧، ١٨. ومسلم، في: باب تحريم مكة وصيدها. . ., من كتاب الحج. صحيح مسلم ٢/ ٩٨٧، ٩٨٨.كما أخرجهما الترمذي، في: باب ما جاء في حرمة مكة، من أبواب الحج، وفى: باب ما جاء في حكم ولى القتيل، من أبواب الديات. عارضة الأحوذى ٤/ ٢٢، ٢٣، ٦/ ١٧٧. والنسائي، في: باب تحريم القتال فيه، من كتاب المناسك. المجتبى ٥/ ١٦١. وابن ماجه، في: باب فضل مكة، من كتاب المناسك. سنن ابن ماجه ٢/ ١٠٣٨. والإِمام أحمد في: المسند ١/ ٢٥٣، ٢٥٩، ٣١٥، ٣١٦، ٤/ ٣٢، ٦/ ٣٨٥.
