the Messenger of Allah (peace and blessings of Allah be upon him)—meaning tamattu'—while at that time he was a disbeliever in the 'ursh,". This refers to the one who forbade it, and the 'ursh are the houses of Makkah. Ahmad said, when the hadith of Abu Dharr was mentioned to him: "Does anyone say this! Tamattu' is in the Book of Allah, and the Muslims have reached a consensus on its permissibility."
If it is said: "Abu Dawud (32) recorded, with his chain of narration from Sa'id ibn al-Musayyib, that a man from the Companions of the Messenger of Allah (peace and blessings of Allah be upon him) came to 'Umar and testified before him that he heard the Messenger of Allah (peace and blessings of Allah be upon him) forbid 'Umrah before Hajj." We respond: The status of this (report), in terms of contradicting the Book, the Sunnah, and the consensus, is like the status of the hadith of Abu Dharr, or even lower in status, for there is criticism regarding its chain of narration.
If it is said: "But 'Umar, 'Uthman, and Mu'awiyah forbade it." We respond: The scholars of the Companions rejected their forbidding of it and differed with them in practicing it, and the truth lies with those who rejected it, not with them. We have already mentioned the rejection of 'Ali toward 'Uthman and 'Uthman's acknowledgment to him, the statement of 'Imran ibn Husayn rejecting the prohibition of those who prohibited it, and the statement of Sa'd criticizing Mu'awiyah for his prohibition of it, as well as their refutation of them with proofs to which they had no response. Indeed, some of those who forbade it even mentioned in their own speech that which refutes their prohibition. 'Umar said: "By Allah, I surely forbid you from it, even though it is in the Book of Allah and the Messenger of Allah (peace and blessings of Allah be upon him) practiced it." There is no disagreement that whoever opposes the Book of Allah and the Sunnah of His Messenger, and forbids what is in them, it is appropriate that his prohibition not be accepted nor used as a proof. Furthermore, Salim ibn 'Abd Allah ibn 'Umar was asked: "Did 'Umar forbid tamattu'?" He said: "No, by Allah, 'Umar did not forbid it, but 'Uthman did forbid it." Ibn 'Umar was asked about the tamattu' of Hajj, and he commanded it. It was said to him: "You are opposing your father." He said: "'Umar did not say what they say." And when Mu'awiyah forbade tamattu', 'Aishah commanded her attendants and clients to enter into ihram for it. Mu'awiyah said: "Who are these?" It was said: "The attendants or clients of 'Aishah." He sent word to her: "What prompted you to do that?" She said: "I loved for it to be known that what you said is not as you said." And it was said to Ibn 'Abbas: "So-and-so forbids tamattu'." He said: "Look into the Book of Allah,"
(32) In: The Chapter on the Singularity of Hajj, from the Book of Rites. Sunan Abi Dawud 1/416.
رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- -يَعْنِى المُتْعَةَ- وهذا يَوْمَئِذٍ كَافِرٌ بِالعُرْشِ. يَعْنِى الذى نَهَى عنها، والعُرْشُ: بُيُوت مَكَّةَ. وقال أحمدُ، حين ذُكِرَ له حديثُ أبي ذَرٍّ: أفيَقُولُ بهذا أحَدٌ! المُتْعَةُ في كِتابِ اللهِ، وقد أجْمَعَ المُسلمون على جَوَازِها. فإن قِيلَ: فقد رَوَى أبو دَاوُدَ (٣٢)، بإسْنَادِه عن سعيدِ بن المُسَيَّبِ، أن رجلًا من أصْحابِ رسولِ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- أتَى عمرَ، فشَهِدَ عنده أنَّه سَمِعَ رسولَ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- يَنْهَى عن العُمْرَةِ قبل الحَجِّ. قُلْنا: هذا حَالُه في مُخالَفَة الكِتابِ والسُّنَّةِ والإِجْمَاعِ، كحال حَدِيثِ أبِى ذَرٍّ، بل هو أدْنَى حالًا، فإنَّ في إسْنَادِه مَقَالًا. فإن قِيلَ: فقد نَهَى عنها عمرُ، وعثمانُ، ومُعاوِيَةُ. قُلْنا: فقد أنْكَرَ عليهم عُلمَاءُ الصَّحابَةِ نَهْيَهم عنها، وخَالَفُوهم في فِعْلِها، والحَقُّ مع المُنْكِرِينَ عليهم دُونَهم، وقد ذَكَرْنا إنْكارَ عليٍّ علَى عثمانَ، واعْتِرَافَ عُثمانَ له، وقَوْلَ عِمْرَانَ بن حُصَيْنٍ مُنْكِرًا لِنَهْىِ مَن نَهَى، وقَوْلَ سَعْدٍ عَائِبًا على مُعاوِيَةَ نَهْيَهُ عنها، وَرَدَّهم عليهم بِحُجَجٍ لم يكُنْ لهم جَوَابٌ عنها، بل قد ذَكَرَ بعضُ مَن نَهَى عنها في كَلَامِه، ما يَرُدُّ نَهْيَه، فقال عمرُ: واللهِ إنِّي لأنْهَاكم عنها، وإنَّها لَفِى كِتابِ اللهِ، وقد صَنَعَها رسولُ اللهِ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-. ولا خِلافَ في أنَّ مَن خَالَفَ كِتابَ اللهِ وسُنَّةَ رَسُولِه، ونَهَى عمَّا فيهما، حَقِيقٌ بأن لا يُقْبَلَ نَهْيُه، ولا يُحْتَجَّ به، مع أنَّه قد سُئِلَ سالِمُ بن عبدِ اللهِ بن عمرَ، أنَهَى عمرُ عن المُتْعَةِ؟ قال: لا، واللهِ ما نَهَى عنها عمرُ، ولكن قد نَهَى عثمانُ. وسُئِلَ ابنُ عمرَ عن مُتْعَةِ الحَجِّ، فأمَرَ بها، فقيلَ: إنَّك تُخَالِفُ أبَاكَ. قال: إنَّ عمرَ لم يَقُلْ الذى يقولون. ولمَّا نَهَى مُعاوِيَةُ عن المُتْعَةِ، أمَرَتْ عائشةُ حَشَمَها ومَوَالِيها أن يُهِلُّوا بها، فقال معاوِيَةُ: مَن هَؤلاء؟ فقِيلَ: حَشَمُ أو مَوَالِى عائشةَ. فأرْسَلَ إليها: ما حَمَلَكِ على ذلك؟ قالتْ: أحْبَبْتُ أن يُعْلَمَ أنَّ الذى قُلْتَ ليس كما قُلْتَ. وقيل لابنِ عَبَّاسٍ: إن فُلَانًا يَنْهَى عن المُتْعَةِ. قال: انْظُرُوا في كِتابِ اللهِ،
(٣٢) في: باب في إفراد الحج، من كتاب المناسك. سنن أبي داود ١/ ٤١٦.
