4220 - حَدَّثَنَا فَهْدٌ ، قَالَ : ثَنَا أَبُو نُعَيْمٍ ، قَالَ : ثَنَا جَعْفَرُ بْنُ بُرْقَانَ ، عَنْ مَيْمُونِ بْنِ مِهْرَانَ ، قَالَ : كُنْتُ عِنْدَ عَطَاءٍ ، فَجَاءَهُ رَجُلٌ ، فَقَالَ : هَلْ يَتَزَوَّجُ الْمُحْرِمُ ؟ فَقَالَ عَطَاءٌ : مَا حَرَّمَ اللهُ عَزَّ وَجَلَّ النِّكَاحَ مُنْذُ أَحَلَّهُ . [2/271] قَالَ مَيْمُونٌ : فَقُلْتُ لَهُ : إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَتَبَ إِلَيَّ : أَنْ سَلْ يَزِيدَ بْنَ الْأَصَمِّ ، أَكَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حِينَ تَزَوَّجَ مَيْمُونَةَ ، حَلَالًا ، أَوْ حَرَامًا ؟ فَقَالَ يَزِيدُ : تَزَوَّجَهَا وَهُوَ حَلَالٌ . فَقَالَ عَطَاءٌ : مَا كُنَّا نَأْخُذُ هَذَا إِلَّا عَنْ مَيْمُونَةَ ، كُنَّا نَسْمَعُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَهَا وَهُوَ مُحْرِمٌ . فَأَخْبَرَ جَعْفَرُ بْنُ بُرْقَانَ عَنْ مَيْمُونِ بْنِ مِهْرَانَ ، بِالسَّبَبِ الَّذِي لَهُ وَقَعَ إِلَيْهِ هَذَا الْحَدِيثُ ، عَنْ يَزِيدَ بْنِ الْأَصَمِّ ، وَأَنَّهُ إِنَّمَا كَانَ ذَلِكَ مِنْ قَوْلِ يَزِيدَ ، لَا عَنْ مَيْمُونَةَ ، وَلَا عَنْ غَيْرِهَا ، ثُمَّ حَاجَّ مَيْمُونٌ بِهِ عَطَاءً ، فَذَكَرَهُ عَنْ يَزِيدَ ، وَلَمْ يُجَوِّزْهُ بِهِ . فَلَوْ كَانَ عِنْدَهُ عَمَّنْ هُوَ أَبْعَدُ مِنْهُ لَاحْتَجَّ بِهِ عَلَيْهِ ؛ لِيُؤَكِّدَ بِذَلِكَ حُجَّتَهُ . فَهَذَا هُوَ أَصْلُ هَذَا الْحَدِيثِ أَيْضًا عَنْ يَزِيدَ بْنِ الْأَصَمِّ ، لَا عَنْ غَيْرِهِ . وَالَّذِينَ رَوَوْا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَزَوَّجَهَا وَهُوَ مُحْرِمٌ ، أَهْلُ عِلْمٍ . وَأَثْبَتُ أَصْحَابِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُ ؛ سَعِيدُ بْنُ جُبَيْرٍ ، وَعَطَاءٌ ، وَطَاوُسٌ ، وَمُجَاهِدٌ ، وَعِكْرِمَةُ ، وَجَابِرُ بْنُ زَيْدٍ . وَهَؤُلَاءِ كُلُّهُمْ أَئِمَّةٌ فُقَهَاءُ يَحْتَجُّ بِرِوَايَاتِهِمْ وَآرَائِهِمُ الَّذِينَ نَقَلُوا عَنْهُمْ . فَكَذَلِكَ أَيْضًا مِنْهُمْ ، عَمْرُو بْنُ دِينَارٍ ، وَأَيُّوبُ السَّخْتِيَانِيُّ ، وَعَبْدُ اللهِ بْنُ أَبِي نَجِيحٍ . فَهَؤُلَاءِ أَيْضًا أَئِمَّةٌ يُقْتَدَى بِرِوَايَتِهِمْ . ثُمَّ قَدْ رُوِيَ عَنْ عَائِشَةَ أَيْضًا مَا قَدْ وَافَقَ مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا ، وَرَوَى ذَلِكَ عَنْهَا مَنْ لَا يَطْعَنُ أَحَدٌ فِيهِ : أَبُو عَوَانَةَ ، عَنْ مُغِيرَةَ ، عَنْ أَبِي الضُّحَى ، عَنْ مَسْرُوقٍ . فَكُلُّ هَؤُلَاءِ أَئِمَّةٌ يُحْتَجُّ بِرِوَايَتِهِمْ . فَمَا رَوَوْا مِنْ ذَلِكَ أَوْلَى مِمَّا رَوَى مَنْ لَيْسَ كَمِثْلِهِمْ فِي الضَّبْطِ ، وَالثَّبَتِ ، وَالْفِقْهِ ، وَالْأَمَانَةِ . وَأَمَّا حَدِيثُ عُثْمَانَ رَضِيَ اللهُ عَنْهُ ، فَإِنَّمَا رَوَاهُ نُبَيْهُ بْنُ وَهْبٍ ، وَلَيْسَ كَعَمْرِو بْنِ دِينَارٍ ، وَلَا كَجَابِرِ بْنِ زَيْدٍ ، وَلَا كَمَنْ رَوَى مَا يُوَافِقُ ذَلِكَ ، عَنْ مَسْرُوقٍ ، عَنْ عَائِشَةَ ، وَلَيْسَ لِنُبَيْهٍ أَيْضًا مَوْضِعٌ فِي الْعِلْمِ ، كَمَوْضِعِ أَحَدٍ مِمَّنْ ذَكَرْنَا . فَلَا يَجُوزُ - إِذْ كَانَ كَذَلِكَ - أَنْ يُعَارَضَ بِهِ جَمِيعُ مَنْ ذَكَرْنَا ، مِمَّنْ رَوَى بِخِلَافِ الَّذِي رَوَى هُوَ . [2/272] فَهَذَا حُكْمُ هَذَا الْبَابِ مِنْ طَرِيقِ الْآثَارِ . فَأَمَّا النَّظَرُ فِي ذَلِكَ ، فَإِنَّ الْمُحْرِمَ ، حَرَامٌ عَلَيْهِ جِمَاعُ النِّسَاءِ ، فَاحْتُمِلَ أَنْ يَكُونَ عَقْدُ نِكَاحِهِنَّ كَذَلِكَ . فَنَظَرْنَا فِي ذَلِكَ ، فَوَجَدْنَاهُمْ قَدْ أَجْمَعُوا أَنَّهُ لَا بَأْسَ عَلَى الْمُحْرِمِ بِأَنْ يَبْتَاعَ جَارِيَةً ، وَلَكِنْ لَا يَطَؤُهَا حَتَّى يَحِلَّ . وَلَا بَأْسَ بِأَنْ يَشْتَرِيَ طِيبًا لِيَتَطَيَّبَ بِهِ بَعْدَمَا يَحِلُّ ، وَلَا بَأْسَ بِأَنْ يَشْتَرِيَ قَمِيصًا لِيَلْبَسَهُ بَعْدَمَا يَحِلُّ . وَذَلِكَ الْجِمَاعُ وَالتَّطَيُّبُ وَاللِّبَاسُ ، حَرَامٌ عَلَيْهِ كُلُّهُ ، وَهُوَ مُحْرِمٌ . فَلَمْ يَكُنْ حُرْمَةُ ذَلِكَ عَلَيْهِ تَمْنَعُهُ عَقْدَ الْمِلْكِ عَلَيْهِ . وَرَأَيْنَا الْمُحْرِمَ لَا يَشْتَرِي صَيْدًا ، فَاحْتُمِلَ أَنْ يَكُونَ حُكْمُ عَقْدِ النِّكَاحِ ، كَحُكْمِ عَقْدِ شِرَاءِ الصَّيْدِ ، أَوْ حُكْمِ عَقْدِ شِرَاءِ مَا وَصَفْنَا مِمَّا سِوَى ذَلِكَ . فَنَظَرْنَا فِي ذَلِكَ ، فَإِذَا مَنْ أَحْرَمَ وَفِي يَدِهِ صَيْدٌ ، أُمِرَ أَنْ يُطْلِقَهُ ، وَمَنْ أَحْرَمَ وَعَلَيْهِ قَمِيصٌ ، وَفِي يَدِهِ طِيبٌ أُمِرَ أَنْ يَطْرَحَهُ عَنْهُ وَيَرْفَعَهُ . وَلَمْ يَكُنْ ذَلِكَ كَالصَّيْدِ الَّذِي يُؤْمَرُ بِتَخْلِيَتِهِ ، وَيُتْرَكُ حَبْسُهُ . وَرَأَيْنَاهُ إِذَا أَحْرَمَ وَمَعَهُ امْرَأَةٌ ، لَمْ يُؤْمَرْ بِإِطْلَاقِهَا ، بَلْ يُؤْمَرُ بِحِفْظِهَا وَصَوْنِهَا ، فَكَانَتِ الْمَرْأَةُ فِي ذَلِكَ ، كَاللِّبَاسِ وَالطِّيبِ ، لَا كَالصَّيْدِ . فَالنَّظَرُ عَلَى ذَلِكَ ، أَنْ يَكُونَ فِي اسْتِقْبَالِ عَقْدِ النِّكَاحِ عَلَيْهَا ، فِي حُكْمِ اسْتِقْبَالِ عَقْدِ الْمِلْكِ عَلَى الثِّيَابِ وَالطِّيبِ ، الَّذِي يَحِلُّ لَهُ بِهِ لُبْسُ ذَلِكَ ، وَاسْتِعْمَالُهُ بَعْدَ الْخُرُوجِ مِنَ الْإِحْرَامِ . فَقَالَ قَائِلٌ : فَقَدْ رَأَيْنَا مَنْ تَزَوَّجَ أُخْتَهُ مِنَ الرَّضَاعَةِ كَانَ نِكَاحُهُ بَاطِلًا ، وَلَوِ اشْتَرَاهَا كَانَ شِرَاؤُهُ جَائِزًا ، فَكَانَ الشِّرَاءُ يَجُوزُ أَنْ يُعْقَدَ عَلَى مَا لَا يَحِلُّ وَطْؤُهُ ، وَالنِّكَاحُ لَا يَجُوزُ أَنْ يُعْقَدَ إِلَّا عَلَى مَنْ يَحِلُّ وَطْؤُهَا ، وَكَانَتِ الْمَرْأَةُ حَرَامًا عَلَى الْمُحْرِمِ جِمَاعُهَا . فَالنَّظَرُ عَلَى ذَلِكَ أَنْ يَحْرُمَ عَلَيْهِ نِكَاحُهَا . فَكَانَ مِنَ الْحُجَّةِ لِلْآخَرِينَ عَلَيْهِمْ فِي ذَلِكَ ، أَنَّا رَأَيْنَا الصَّائِمَ وَالْمُعْتَكِفَ حَرَامٌ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا الْجِمَاعُ . وَكُلٌّ قَدْ أَجْمَعَ أَنَّ حُرْمَةَ الْجِمَاعِ عَلَيْهِمَا ، لَا يَمْنَعُهُمَا مِنْ عَقْدِ النِّكَاحِ لِأَنْفُسِهِمَا ؛ إِذْ كَانَ مَا حَرَّمَ الْجِمَاعَ عَلَيْهِمَا مِنْ ذَلِكَ ، إِنَّمَا هُوَ حُرْمَةُ دِينٍ كَحُرْمَةِ حَيْضِ الْمَرْأَةِ الَّذِي لَا يَمْنَعُهَا مِنْ عَقْدِ النِّكَاحِ عَلَى نَفْسِهَا . فَحُرْمَةُ الْإِحْرَامِ فِي النَّظَرِ أَيْضًا كَذَلِكَ . وَقَدْ رَأَيْنَا الرَّضَاعَ الَّذِي لَا يَجُوزُ تَزْوِيجُ الْمَرْأَةِ لِمَكَانِهِ إِذَا طَرَأَ عَلَى النِّكَاحِ فَسَخَ النِّكَاحَ ، وَكَذَلِكَ لَا يَجُوزُ اسْتِقْبَالُ النِّكَاحِ عَلَيْهِ . وَكَانَ الْإِحْرَامُ إِذَا طَرَأَ عَلَى النِّكَاحِ ، لَمْ يَفْسَخْهُ . فَالنَّظَرُ عَلَى ذَلِكَ أَيْضًا أَنْ يَكُونَ لَا يَمْنَعُ اسْتِقْبَالَ عُقْدَةِ النِّكَاحِ ، وَحُرْمَةُ الْجِمَاعِ بِالْإِحْرَامِ كَحُرْمَتِهِ بِالصِّيَامِ سَوَاءٌ . [2/273] فَإِذَا كَانَتْ حُرْمَةُ الصِّيَامِ لَا تَمْنَعُ عَقْدَ النِّكَاحِ ، فَكَذَلِكَ حُرْمَةُ الْإِحْرَامِ ، لَا تَمْنَعُ عُقْدَةَ النِّكَاحِ أَيْضًا . فَهَذَا هُوَ النَّظَرُ فِي هَذَا الْبَابِ ، وَهُوَ قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ ، وَمُحَمَّدٍ ، رَحِمَهُمُ اللهُ تَعَالَى . وَقَدْ : في طبعة عالم الكتب : ( لحيج ) والمثبت من النسخة الأزهرية في طبعة عالم الكتب حسبه ، والمثبت من النسخ الخطية.
EnglishUnverified translation
4220 - Fahd narrated to us, he said: Abu Nuaym narrated to us, he said: Jafar ibn Burqan narrated to us, from Maymun ibn Mihran, he said: I was with Ata when a man came and said: May the muhrim marry? Ata said: Allah the Mighty and Majestic never forbade marriage since He permitted it. Maymun said: I said to him: Umar ibn Abd al-Aziz wrote to me: Ask Yazid ibn al-Asamm whether the Messenger of Allah (peace and blessings of Allah be upon him), when he married Maymunah, was non-muhrim or in ihram? Yazid said: He married her while non-muhrim. Ata said: We only took this from Maymunah; we used to hear that the Messenger of Allah (peace and blessings of Allah be upon him) married her while a muhrim. So Jafar ibn Burqan reported from Maymun ibn Mihran the occasion by which this hadith reached him from Yazid ibn al-Asamm: it was only Yazid's statement, not from Maymunah nor from anyone else; then Maymun argued with Ata citing Yazid without endorsing it by him. Had he possessed it from one further removed he would have argued with it to strengthen his proof. So this is the origin of this hadith too: from Yazid ibn al-Asamm, not from others. Those who narrated that the Prophet (peace and blessings of Allah be upon him) married her while muhrim are people of knowledge, and the most established companions of Ibn Abbas, may Allah be pleased with him - Said ibn Jubayr, Ata, Tawus, Mujahid, Ikrimah, and Jabir ibn Zayd - all imams and jurists whose narrations and views are taken as proof; likewise among them Amr ibn Dinar, Ayyub al-Sakhtiyani, and Abd Allah ibn Abi Najih - also imams followed in narration. It was also narrated from Aishah agreeing with Ibn Abbas, may Allah be pleased with them both, narrated from her by one impugned by none: Abu Awanah, from Mughirah, from Abu al-Duha, from Masruq - all imams whose narration is proof. What they narrated is worthier than what one unlike them in precision, firmness, jurisprudence, and trustworthiness narrated. As for Uthman's hadith, may Allah be pleased with him, it was only narrated by Nubayh ibn Wahb, who is not like Amr ibn Dinar, nor Jabir ibn Zayd, nor those who narrated in agreement from Masruq from Aishah; Nubayh has no standing in knowledge like any of those we mentioned. So it is not permissible, being so, to oppose with it all those we mentioned who narrated contrary to what he narrated. This is the ruling of this chapter by way of reports. As for reasoning: intercourse with women is forbidden for the muhrim, so it was possible the marriage contract with them is likewise. We examined and found them agreed there is no harm in the muhrim buying a slave girl, though he may not touch her until he exits ihram; no harm in buying perfume to wear after exiting, nor in buying a shirt to wear after exiting - though intercourse, perfuming, and clothing are all forbidden to him while muhrim, yet that sanctity did not prevent him contracting ownership of them. We saw the muhrim may not buy game, so the ruling of the marriage contract could be like buying game or like buying what we described besides it. We examined: one who enters ihram with game in hand is ordered to release it, while one who enters ihram wearing a shirt or holding perfume is ordered to lay it aside; yet that was not like game which he is ordered to release and not keep. We saw him when he enters ihram with a wife, he is not ordered to release her but to guard and protect her - so the wife in that is like clothing and perfume, not like game. By reasoning, initiating a marriage contract upon her is like initiating ownership of clothes and perfume, which becomes lawful to wear and use after exiting ihram. One objected: we saw one who marries his foster sister - his marriage is void, though buying her is valid; purchase may be contracted over one whose intercourse is unlawful, while marriage is only contracted over one whose intercourse is lawful; and the woman's intercourse is forbidden to the muhrim, so by reasoning her marriage to him is forbidden. The reply of the others: we saw the fasting person and the one in itikaf, intercourse forbidden to each, yet all agree that sanctity of intercourse does not prevent them contracting marriage for themselves, since what forbade intercourse to them is a religious sanctity like the sanctity of a woman's menstruation, which does not prevent her contracting marriage upon herself. The sanctity of ihram by reasoning is likewise. We saw fosterage, which forbids marrying a woman on its account, when it occurs after marriage dissolves the marriage; likewise initiating marriage upon it is impermissible. But ihram when it occurs after marriage does not dissolve it, so by reasoning it should not prevent initiating the marriage bond either; the sanctity of intercourse by ihram is exactly like its sanctity by fasting, and since fasting sanctity does not prevent the marriage contract, ihram sanctity does not prevent the marriage bond either. This is the reasoning in this chapter, and it is the view of Abu Hanifah, Abu Yusuf, and Muhammad, may Allah the Exalted have mercy on them.
