Tarikh (al-Tabari) 1025
The Great Expedition of Badr
فَضْلِ مَنْ شَهِدَ بَدْرًا مِنَ الْمُسْلِمِينَ قَالَ الْبُخَارِيُّ فِي هَذَا الْبَابِ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، ثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، ثَنَا أَبُو إِسْحَاقَ، عَنْ حُمَيْدٍ، سَمِعْتُ أَنَسًا يَقُولُ: أُصِيبَ حَارِثَةُ يَوْمَ بَدْرٍ، فَجَاءَتْ أُمُّهُ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَالَتْ: يَا رَسُولَ اللَّهِ، قَدْ عَرَفْتَ مَنْزِلَةَ حَارِثَةَ، مِنِّي فَإِنْ يَكُ فِي الْجَنَّةِ أَصْبِرُ وَأَحْتَسِبُ، وَإِنْ تَكُنِ الْأُخْرَى تَرَ مَا أَصْنَعُ. فَقَالَ: وَيْحَكِ، أَوَهَبِلْتِ، أَوَجَنَّةٌ وَاحِدَةٌ هِيَ ؟ إِنَّهَا جِنَانٌ كَثِيرَةٌ، وَإِنَّهُ فِي جَنَّةِ الْفِرْدَوْسِ. تَفَرَّدَ بِهِ الْبُخَارِيُّ مِنْ هَذَا الْوَجْهِ وَقَدْ رُوِيَ مِنْ غَيْرِ هَذَا الْوَجْهِ مِنْ حَدِيثِ ثَابِتٍ وَقَتَادَةَ، عَنْ أَنَسٍ، وَأَنَّ حَارِثَةَ كَانَ فِي النَّظَّارَةِ، وَفِيهِ: إِنَّ ابْنَكِ أَصَابَ الْفِرْدَوْسَ الْأَعْلَى وَفِي هَذَا تَنْبِيهٌ عَظِيمٌ عَلَى فَضْلِ أَهْلِ بَدْرٍ، فَإِنَّ هَذَا الَّذِي لَمْ يَكُنْ فِي بَحْبَحَةِ الْقِتَالِ وَلَا فِي حَوْمَةِ الْوَغَى، بَلْ كَانَ مِنَ النَّظَّارَةِ مِنْ بَعِيدٍ، وَإِنَّمَا أَصَابَهُ سَهْمٌ غَرْبٌ، وَهُوَ يَشْرَبُ مِنَ الْحَوْضِ، وَمَعَ هَذَا أَصَابَ بِهَذَا الْمَوْقِفِ الْفِرْدَوْسَ، الَّتِي هِيَ أَعْلَى الْجِنَانِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تُفَجَّرُ أَنْهَارُ الْجَنَّةِ، الَّتِي أَمَرَ الشَّارِعُ أُمَّتَهُ إِذَا سَأَلُوا اللَّهَ الْجَنَّةَ أَنْ يَسْأَلُوهُ إِيَّاهَا، فَإِذَا كَانَ هَذَا حَالُ هَذَا، فَمَا ظَنُّكَ بِمَنْ كَانَ وَاقِفًا فِي نَحْرِ الْعَدُوِّ، وَعَدُوُّهُمْ عَلَى ثَلَاثَةِ أَضْعَافِهِمْ عَدَدًا وَعُدَدًا. قصة حاطب بن أبي بلتعة ثُمَّ رَوَى الْبُخَارِيُّ وَمُسْلِمٌ جَمِيعًا عَنْ إِسْحَاقَ ابْنِ رَاهْوَيْهِ، عَنْ عَبْدِ اللَّهِ بْنِ إِدْرِيسَ، عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ، عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، قِصَّةَ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ وَبَعْثِهِ الْكِتَابَ إِلَى أَهْلِ مَكَّةَ عَامَ الْفَتْحِ ، وَأَنَّ عُمَرَ اسْتَأْذَنَ رَسُولَ اللَّهِ ﷺ فِي ضَرْبِ عُنُقِهِ، فَإِنَّهُ قَدْ خَانَ اللَّهَ وَرَسُولَهُ وَالْمُؤْمِنِينَ فَقَالَ رَسُولُ اللَّهِ ﷺ: إِنَّهُ قَدْ شَهِدَ بَدْرًا، وَمَا يُدْرِيكَ لَعَلَّ اللَّهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ وَلَفْظُ الْبُخَارِيِّ: " أَلَيْسَ مِنْ أَهْلِ بَدْرٍ ؟! وَلَعَلَّ اللَّهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ، فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ وَجَبَتْ لَكُمُ الْجَنَّةُ " أَوْ " قَدَ غَفَرْتُ لَكُمْ " فَدَمَعَتْ عَيْنَا عُمَرَ، وَقَالَ: اللَّهُ وَرَسُولُهُ أَعْلَمُ. وَرَوَى مُسْلِمٌ، عَنْ قُتَيْبَةَ، عَنِ اللَّيْثِ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، أَنَّ عَبْدًا لِحَاطِبٍ جَاءَ رَسُولَ اللَّهِ ﷺ يَشْكُو حَاطِبًا، فَقَالَ: يَا رَسُولَ اللَّهِ، لَيَدْخُلَنَّ حَاطِبٌ النَّارَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: كَذَبْتَ، لَا يَدْخُلُهَا، فَإِنَّهُ شَهِدَ بَدْرًا وَالْحُدَيْبِيَةَ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، حَدَّثَنِي الْأَعْمَشُ، عَنْ أَبِي سُفْيَانَ، عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَنْ يَدْخُلَ النَّارَ رَجُلٌ شَهِدَ بَدْرًا أَوِ الْحُدَيْبِيَةَ. تَفَرَّدَ بِهِ أَحْمَدُ، وَهُوَ عَلَى شَرْطِ مُسْلِمٍ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا يَزِيدُ، أَنْبَأَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ، قَالَ: إِنَّ اللَّهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ. وَرَوَاهُ أَبُو دَاوُدَ، عَنْ أَحْمَدَ بْنِ سِنَانٍ، وَمُوسَى بْنِ إِسْمَاعِيلَ، كِلَاهُمَا عَنْ يَزِيدَ بْنِ هَارُونَ بِهِ. وَرَوَى الْبَزَّارُ فِي " مُسْنَدِهِ " ثَنَا مُحَمَّدُ بْنُ مَرْزُوقٍ، ثَنَا أَبُو حُذَيْفَةَ، ثَنَا عِكْرِمَةُ، عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، عَنْ أَبِي سَلَمَةَ، عَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ: رَسُولُ اللَّهِ ﷺ: إِنِّي لَأَرْجُو أَنْ لَا يَدْخُلَ النَّارَ مَنْ شَهِدَ بَدْرًا إِنْ شَاءَ اللَّهُ. ثُمَّ قَالَ لَا نَعْلَمُهُ يُرْوَى عَنْ أَبِي هُرَيْرَةَ إِلَّا مِنْ هَذَا الْوَجْهِ. قُلْتُ: وَقَدْ تَفَرَّدَ الْبَزَّارُ بِهَذَا الْحَدِيثِ وَلَمْ يُخْرِجُوهُ، وَهُوَ عَلَى شَرْطِ الصَّحِيحِ. وَاللَّهُ أَعْلَمُ. شهود الملائكة بدرا وَقَالَ الْبُخَارِيُّ فِي بَابِ شُهُودِ الْمَلَائِكَةِ بَدْرًا : حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ، ثَنَا جَرِيرٌ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ مُعَاذِ بْنِ رِفَاعَةَ بْنِ رَافِعٍ الزُّرَقِيِّ، عَنْ أَبِيهِ - وَكَانَ أَبُوهُ مِنْ أَهْلِ بَدْرٍ - قَالَ: جَاءَ جِبْرِيلُ إِلَى النَّبِيِّ ﷺ، فَقَالَ: مَا تَعُدُّونَ أَهْلَ بَدْرٍ فِيكُمْ قَالَ: مِنْ أَفْضَلِ الْمُسْلِمِينَ - أَوْ كَلِمَةً نَحْوَهَا - قَالَ: وَكَذَلِكَ مَنْ شَهِدَ بَدْرًا مِنَ الْمَلَائِكَةِ. انْفَرَدَ بِهِ الْبُخَارِيُّ. الْخَامِسُ وَالْعِشْرُونَ: اسْتُشْكِلَ قَوْلُهُ: اعْمَلُوا مَا شِئْتُمْ [فُصِّلَتْ: 40] فَإِنَّ ظَاهِرَهُ أَنَّهُ لِلْإِبَاحَةِ، وَهُوَ خِلَافُ عَقْدِ الشَّرْعِ، وَأُجِيبَ بِأَنَّهُ إِخْبَارٌ عَنِ الْمَاضِي أَنَّ كُلَّ عَمَلٍ كَانَ لَكُمْ فَهُوَ مَغْفُورٌ، وَيُؤَيِّدُهُ أَنَّهُ لَوْ كَانَ لِمَا يَسْتَقْبِلُونَهُ مِنَ الْعَمَلِ لَمْ يَقَعْ بِلَفْظِ الْمَاضِي؛ وَلِهَذَا لَقَالَ: فَسَأَغْفِرُهُ لَكُمْ، وَتُعُقِّبَ بِأَنَّهُ لَوْ كَانَ لِلْمَاضِي لَمَا حَسُنَ الِاسْتِدْلَالُ بِهِ فِي قِصَّةِ حَاطِبٍ؛ لِأَنَّهُ ﷺ خَاطَبَ بِذَلِكَ عُمَرَ مُنْكِرًا عَلَيْهِ مَا قَالَ فِي أَمْرِ حَاطِبٍ، وَهَذِهِ الْقِصَّةُ كَانَتْ بَعْدَ بَدْرٍ بِسِتِّ سِنِينَ، فَدَلَّ عَلَى أَنَّ الْمُرَادَ مَا سَيَأْتِي. وَأَوْرَدَهُ بِلَفْظِ الْمَاضِي مُبَالَغَةً فِي تَحْقِيقِهِ. وَقِيلَ: إِنَّ صِيغَةَ الْأَمْرِ فِي قَوْلِهِ: «اعْمَلُوا» لِلتَّشْرِيفِ وَالتَّكْرِيمِ، فَالْمُرَادُ عَدَمُ الْمُؤَاخَذَةِ بِمَا يَصْدُرُ عَنْهُمْ، وَأَنَّهُمْ خُصُّوا بِذَلِكَ لِمَا حَصَلَ لَهُمْ مِنَ الْحَالِ الْعَظِيمَةِ الَّتِي اقْتَضَتْ مَحْوَ ذُنُوبِهِمُ السَّالِفَةِ، وَتَأَهَّلُوا لِأَنْ يُغْفَرَ لَهُمُ الذُّنُوبُ اللَّاحِقَةُ إِنْ وَقَعَتْ، أَيْ: كُلُّ مَا عَمِلْتُمُوهُ بَعْدَ هَذِهِ الْوَقْعَةِ مِنْ أَيِّ عَمَلٍ كَانَ فَهُوَ مَغْفُورٌ، وَقِيلَ: إِنَّ الْمُرَادَ أَنَّ ذُنُوبَهُمْ تَقَعُ إِذَا وَقَعَتْ مَغْفُورَةً، وَقِيلَ: هِيَ شَهَادَةٌ بِعَدَمِ وُقُوعِ الذُّنُوبِ مِنْهُمْ، وَفِيهِ نَظَرٌ ظَاهِرٌ؛ لِمَا فِي قِصَّةِ قُدَامَةَ بْنِ مَظْعُونٍ حِينَ شَرِبَ الْخَمْرَ فِي أَيَّامِ عُمَرَ مُتَأَوِّلًا وَحْدَهُ، فَهَاجَرَ بِسَبَبِ ذَلِكَ، فَرَأَى عُمَرُ فِي الْمَنَامِ مَنْ يَأْمُرُهُ بِمُصَالَحَتِهِ، وَكَانَ قُدَامَةُ بَدْرِيًّا. وَالَّذِي يُفْهَمُ مِنْ سِيَاقِ الْقِصَّةِ الِاحْتِمَالُ الثَّانِي، وَهُوَ الَّذِي فَهِمَهُ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ التَّابِعِيُّ الْكَبِيرُ، وَاتَّفَقُوا عَلَى أَنَّ الْبِشَارَةَ الْمَذْكُورَةَ فِيمَا يَتَعَلَّقُ بِأَحْكَامِ الْآخِرَةِ، لَا بِأَحْكَامِ الدُّنْيَا مِنْ إِقَامَةِ الْحُدُودِ وَغَيْرِهَا.
Translation
✧ The Excellence of Those Muslims Who Witnessed Badr Al-Bukhārī said in this chapter: ʿAbd Allāh b. Muḥammad narrated to us: Muʿāwiyah b. ʿAmr narrated to us: Abū Isḥāq narrated to us, from Ḥumayd: I heard Anas say: Ḥārithah was struck on the day of Badr, and his mother came to the Messenger of God ﷺ and said: O Messenger of God, you know the place Ḥārithah holds with me. If he is in the Garden, I will be patient and seek reward; and if it is the other, you will see what I do. He said: Woe to you! Have you lost your mind? Is it only one Garden? There are many Gardens, and he is in the Garden of al-Firdaws. Al-Bukhārī alone transmitted it from this route. It has been related from other than this route, from the ḥadīth of Thābit and Qatādah, from Anas, and that Ḥārithah was among the onlookers. In it: Your son has attained the highest Firdaws. In this is a great indication of the excellence of the people of Badr, for this one was not in the thick of the fighting nor in the heat of battle, but was among the onlookers from afar, and only a stray arrow struck him while he was drinking from the cistern. Yet with this, by that station he attained al-Firdaws, which is the highest of the Gardens and the middle of the Garden, from which the rivers of the Garden gush forth—the one the Lawgiver commanded his community to ask God for when they ask Him for the Garden. If this is the state of this man, then what do you think of one who stood in the face of the enemy, while their enemy was three times their number and equipment? The story of Ḥāṭib b. Abī Baltaʿah Then al-Bukhārī and Muslim both related from Isḥāq b. Rāhawayh, from ʿAbd Allāh b. Idrīs, from Ḥuṣayn b. ʿAbd al-Raḥmān, from Saʿd b. ʿUbaydah, from Abū ʿAbd al-Raḥmān al-Sulamī, from ʿAlī b. Abī Ṭālib, the story of Ḥāṭib b. Abī Baltaʿah and his sending the letter to the people of Makkah in the year of the conquest, and that ʿUmar sought permission from the Messenger of God ﷺ to strike his neck, for he had betrayed God and His Messenger and the believers. The Messenger of God ﷺ said: He witnessed Badr. And what will make you know? Perhaps God looked upon the people of Badr and said: Do whatever you wish, for I have forgiven you. Al-Bukhārī's wording is: "Is he not of the people of Badr?! Perhaps God looked upon the people of Badr and said: Do whatever you wish, for the Garden has become due for you" or "I have forgiven you." Then ʿUmar's eyes overflowed with tears and he said: God and His Messenger know best. And Muslim related from Qutaybah, from al-Layth, from Abū al-Zubayr, from Jābir, that a servant of Ḥāṭib came to the Messenger of God ﷺ complaining about Ḥāṭib, and said: O Messenger of God, Ḥāṭib will surely enter the Fire. The Messenger of God ﷺ said: You have lied. He will not enter it, for he witnessed Badr and al-Ḥudaybiyah. And Imām Aḥmad said: Sulaymān b. Dāwūd narrated to us: Abū Bakr b. ʿAyyāsh narrated to us: al-Aʿmash narrated to me, from Abū Sufyān, from Jābir, who said: The Messenger of God ﷺ said: No man who witnessed Badr or al-Ḥudaybiyah will enter the Fire. Aḥmad alone transmitted it, and it is upon Muslim's condition. And Imām Aḥmad said: Yazīd narrated to us: Ḥammād b. Salamah reported to us, from ʿĀṣim b. Abī al-Najūd, from Abū Ṣāliḥ, from Abū Hurayrah, from the Prophet ﷺ, who said: God looked upon the people of Badr and said: Do whatever you wish, for I have forgiven you. Abū Dāwūd related it from Aḥmad b. Sinān and Mūsā b. Ismāʿīl, both from Yazīd b. Hārūn with it. And al-Bazzār related in his "Musnad": Muḥammad b. Marzūq narrated to us: Abū Ḥudhayfah narrated to us: ʿIkrimah narrated to us, from Yaḥyā b. Abī Kathīr, from Abū Salamah, from Abū Hurayrah, who said: The Messenger of God ﷺ said: I hope that none who witnessed Badr will enter the Fire, if God wills. Then he said: We know of it being related from Abū Hurayrah only from this route. I say: al-Bazzār alone transmitted this ḥadīth, and they did not include it, but it is upon the condition of the sound collection. And God knows best. The witnessing of the angels at Badr And al-Bukhārī said in the chapter on the witnessing of the angels at Badr: Isḥāq b. Ibrāhīm narrated to us: Jarīr narrated to us, from Yaḥyā b. Saʿīd, from Muʿādh b. Rifāʿah b. Rāfiʿ al-Zuraqī, from his father—and his father was of the people of Badr—who said: Jibrīl came to the Prophet ﷺ and said: How do you count the people of Badr among you? He said: Among the best of the Muslims—or a word to that effect. He said: And likewise those of the angels who witnessed Badr. Al-Bukhārī alone transmitted it. The twenty-fifth: the statement "Do whatever you wish" [Fuṣṣilat: 40] is problematic, for its apparent meaning is permission, which is contrary to the binding of the Law. It was answered that it is a report about the past: every deed you have done is forgiven. This is supported by the fact that if it were for deeds they would perform in the future, it would not be in the past tense; for that, He would have said: I shall forgive you. This was rebutted by the fact that if it were about the past, it would not have been fitting to cite it in the story of Ḥāṭib, for he ﷺ addressed ʿUmar with it, rebuking him for what he said concerning Ḥāṭib, and this story was six years after Badr. This shows that the meaning is what is to come. He stated it in the past tense for emphasis in affirming it. It was also said: The imperative form in His saying "do" is for honoring and ennobling, so the meaning is exemption from accountability for what issues from them, and that they were distinguished by this because of the great state they attained which necessitated the erasure of their past sins, and they became worthy of having their future sins forgiven if they occur—that is, whatever you do after this battle, of any deed whatsoever, it is forgiven. It was also said: The meaning is that their sins, if they occur, occur as forgiven. And it was said: It is a testimony that no sins will occur from them. This has an obvious objection, because of the story of Qudāmah b. Maẓʿūn when he drank wine in the days of ʿUmar, interpreting alone, and he was exiled because of that, then ʿUmar saw in a dream someone commanding him to reconcile with him—and Qudāmah was a Badrī. What is understood from the context of the story is the second possibility, which is what Abū ʿAbd al-Raḥmān al-Sulamī, the great Successor, understood. And they agreed that the mentioned glad tidings pertain to the rulings of the Hereafter, not to the rulings of this world, such as the establishment of legal punishments and the like.
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