Tarikh (al-Tabari) 1184
The Expedition of Dhat al-Riqa'
اخْتُلِفَ مَتَى كَانَتْ هَذِهِ الْغَزْوَةُ فَقَالَ الْبُخَارِيُّ وَمَنْ تَبِعَهُ: أَنَّهَا كَانَتْ بَعْدَ خَيْبَرَ، لِأَنَّ أَبَا مُوسَى الْأَشْعَرِيَّ جَاءَ مِنَ الْحَبَشَةِ سَنَةَ سَبْعٍ بَعْدَ خَيْبَرَ، كَمَا فِي الصَّحِيحِ فِي بَابِ غَزْوَةِ خَيْبَرَ. وَصَحَّ أَيْضًا كَمَا فِي الصَّحِيحِ أَنَّهُ شَهِدَ ذَاتَ الرِّقَاعِ، وَإِذَا كَانَ ذَلِكَ كَذَلِكَ لَزِمَ أَنَّ غَزْوَةَ ذَاتِ الرِّقَاعِ بَعْدَ خَيْبَرَ، وَقَالَ أَبُو هُرَيْرَةَ ؓ صَلَّيْتُ مَعَ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ نَجْدٍ صَلَاةَ الْخَوْفِ. قَالَ الْبُخَارِيُّ، وَأَبُو هُرَيْرَةَ: إِنَّمَا جَاءَ إِلَى النَّبِيِّ - ﷺ أَيَّامَ خَيْبَرَ أَيْ فَدَلَّ عَلَى أَنَّ غَزْوَةَ ذَاتِ الرِّقَاعِ بَعْدَ خَيْبَرَ، وَتَعَقَّبَ بِأَنَّهُ لَا يَلْزَمُ مِنْ كَوْنِ الْغَزْوَةِ كَانَتْ فِي جِهَةِ نَجْدٍ، أَيْ لَا تَتَعَدَّدُ، فَإِنَّ نَجْدًا وَقَعَ الْقَصْدُ إِلَى جِهَتِهَا فِي عِدَّةِ غَزَوَاتٍ. وَذَكَرْتُ فِي بَابِ صَلَاتِهِ ﷺ صَلَاةَ الْخَوْفِ مَا يُغْنِي عَنْ إِعَادَتِهِ، فَيَحْتَمِلُ أَنْ يَكُونَ أَبُو هُرَيْرَةَ حَضَرَ الَّتِي بَعْدَ خَيْبَرَ، لَا الَّتِي قَبْلَهَا. وَالْجَوَابُ أَنَّ غَزْوَةَ نَجْدٍ إِذَا أُطْلِقَتْ فَالْمُرَادُ بِهَا غَزْوَةُ ذَاتِ الرِّقَاعِ، كَمَا جَاءَ ذَلِكَ فِي أَحَادِيثَ كَثِيرَةٍ. وَكَذَلِكَ عَبْدُ اللَّهِ بْنُ عُمَرَ، ذَكَرَ أَنَّهُ - صَلَّى مَعَ رَسُولِ اللَّهِ ﷺ صَلَاةَ الْخَوْفِ بِنَجْدٍ، وَتَقَدَّمَ أَنَّ أَوَّلَ مَشَاهِدِهِ الْخَنْدَقُ، فَتَكُونُ ذَاتُ الرِّقَاعِ بَعْدَ الْخَنْدَقِ. وَفِي الصَّحِيحِ عَنْ جَابِرٍ ؓ قَالَ: صَلَّى رَسُولُ اللَّهِ ﷺ صَلَاةَ الْخَوْفِ فِي غَزْوَةٍ السَّابِعَةِ، غَزْوَةِ ذَاتِ الرِّقَاعِ. قَالَ الْحَافِظُ: قَوْلُهُ فِي غَزْوَةٍ السَّابِعَةِ، مِنْ إِضَافَةِ الشَّيْءِ إِلَى نَفْسِهِ عَلَى رَأْيٍ، أَوْ فِيهِ حَذْفٌ تَقْدِيرُهُ: غَزْوَةُ السُّفْرَةِ السَّابِعَةِ. وَقَالَ الْكِرْمَانِيُّ وَغَيْرُهُ: تَقْدِيرُهُ غَزْوَةُ السَّنَةِ السَّابِعَةِ، أَيْ مِنَ الْهِجْرَةِ، وَفِي هَذَا التَّقْدِيرِ نَظَرٌ، إِذْ لَوْ كَانَ مُرَادًا لَكَانَ هَذَا نَصًّا فِي أَنَّ غَزْوَةَ ذَاتِ الرِّقَاعِ تَأَخَّرَتْ بَعْدَ خَيْبَرَ، نَعَمِ التَّنْصِيصُ بِأَنَّهَا سَابِعُ غَزْوَةٍ مِنْ غَزَوَاتِ النَّبِيِّ ﷺ تَأْيِيدٌ لِمَا ذَهَبَ إِلَيْهِ الْبُخَارِيُّ مِنْ أَنَّهَا كَانَتْ بَعْدَ خَيْبَرَ، فَإِنَّهُ إِذَا كَانَ الْمُرَادُ الْغَزَوَاتِ الَّتِي خَرَجَ رَسُولُ اللَّهِ ﷺ فِيهَا بِنَفْسِهِ مُطْلَقًا، سَوَاءٌ قَاتَلَ أَوْ لَمْ يُقَاتِلْ، فَإِنَّ السَّابِعَةَ مِنْهَا تَقَعُ قَبْلَ أُحَدٍ، وَلَمْ يَذْهَبْ أَحَدٌ إِلَى أَنَّ ذَاتَ الرِّقَاعِ قَبْلَ أُحَدٍ إِلَّا مَا سَيَأْتِي مِنْ تَرَدُّدِ ابْنِ عُقْبَةَ، وَفِيهِ نَظَرٌ، لِأَنَّهُمْ مُتَّفِقُونَ عَلَى أَنَّ صَلَاةَ الْخَوْفِ مُتَأَخِّرَةٌ عَنْ غَزْوَةِ الْخَنْدَقِ، فَتَعَيَّنَ أَنْ يَكُونَ ذَاتُ الرِّقَاعِ بَعْدَ قُرَيْظَةَ، فَتَعَيَّنَ أَنَّ الْمُرَادَ الْغَزَوَاتُ الَّتِي وَقَعَ فِيهَا الْقِتَالُ. وَالْأُولَى مِنْهَا بَدْرٌ، وَالثَّانِيَةُ أُحَدٌ، وَالثَّالِثَةُ الْخَنْدَقُ، وَالرَّابِعَةُ قُرَيْظَةُ، وَالْخَامِسَةُ الْمُرَيْسِيعُ، وَالسَّادِسَةُ خَيْبَرُ، فَيَلْزَمُ مِنْ هَذَا أَنْ تَكُونَ ذَاتُ الرِّقَاعِ بَعْدَ خَيْبَرَ لِلتَّنْصِيصِ عَلَى أَنَّهَا السَّابِعَةِ، فَالْمُرَادُ تَارِيخُ الْوَقْعَةِ لَا عَدَدُ الْمَغَازِي، وَهَذِهِ الْعِبَارَاتُ أَقْرَبُ مِمَّا وَقَعَ عِنْدَ الْإِمَامِ أَحْمَدَ بِلَفْظٍ كَانَتْ صَلَاةُ الْخَوْفِ فِي السَّابِعَةِ، فَإِنَّهُ يَصِحُّ أَنْ يَكُونَ التَّقْدِيرُ فِي الْغَزْوَةِ السَّابِعَةِ، كَمَا يَصِحُّ فِي غَزْوَةِ السَّنَةِ السَّابِعَةِ، قُلْتُ: لَا مَزِيدَ عَلَى هَذَا التَّحْقِيقِ الْبَلِيغِ، فَرَحِمَ اللَّهُ الْحَافِظَ وَجَزَاهُ خَيْرًا. وَجَزَمَ أَبُو مَعْشرٍ: بِأَنَّهَا كَانَتْ بَعْدَ بَنِي قُرَيْظَةَ، وَهُوَ مُوَافِقٌ لِمَا ذَهَبَ إِلَيْهِ الْبُخَارِيُّ، قَالَ فِي الزَّهْرِ - وَأَبُو مَعْشرٍ مِنَ الْمُعْتَمَدِينَ فِي الْمَغَازِي. وَقَالَ ابْنُ الْقَيِّمِ بَعْدَ أَنْ ذَكَرَ الْخِلَافَ فِي تَارِيخِهَا: الصَّوَابُ تَحْوِيلُ غَزْوَةِ ذَاتِ الرِّقَاعِ مِنْ هَذَا الْمَوْضِعِ، يَعْنِي كَوْنَهُ ذَكَرَهَا بَعْدَ غَزْوَةِ بَنِي النَّضِيرِ، وَقَبْلَ غَزْوَةِ بَدْرٍ الْمَوْعِدُ إِلَى بَعْدِ الْخَنْدَقِ، بَلْ بَعْدَ خَيْبَرَ. قَالَ: وَإِنَّمَا ذَكَرْتُهُ هَهُنَا تَقْلِيدًا لِأَهْلِ الْمَغَازِي وَالسِّيَرِ، ثُمَّ تَبَيَّنَ لَنَا وَهْمُهُمُ الثَّالِثُ: قَالَ ابْنُ عُقْبَةَ: لَا نَدْرِي هَلْ كَانَتْ ذَاتُ الرِّقَاعِ قَبْلَ بَدْرٍ أَوْ بَعْدَهَا، أَوْ قَبْلَ أُحَدٍ أَوْ بَعْدَهَا. قَالَ الْحَافِظُ: وَهَذَا التَّرَدُّدُ لَا حَاصِلَ لَهُ، بَلِ الَّذِي يَنْبَغِي الْجَزْمُ بِهِ أَنَّهَا بَعْدَ غَزْوَةِ بَنِي قُرَيْظَةَ، لِأَنَّ صَلَاةَ الْخَوْفِ فِي غَزْوَةِ الْخَنْدَقِ لَمْ تَكُنْ شُرِّعَتْ، وَحَدِيثُ وُقُوعِ صَلَاةِ الْخَوْفِ فِي غَزْوَةِ ذَاتِ الرِّقَاعِ يَدُلُّ عَلَى تَأَخُّرِهَا بَعْدَ الْخَنْدَقِ. الرَّابِعُ: قَالَ أَبُو الْفَتْحِ - رَحِمَهُ اللَّهُ تَعَالَى - جَعَلَ الْبُخَارِيُّ حَدِيثَ أَبِي مُوسَى حُجَّةً فِي أَنَّ غَزْوَةَ ذَاتِ الرِّقَاعِ مُتَأَخِّرَةٌ عَنْ خَيْبَرَ، وَلَيْسَ فِي خَبَرِ أَبِي مُوسَى مَا يَدُلُّ عَلَى شَيْءٍ مِنْ ذَلِكَ. قَالَ الْحَافِظُ - رَحِمَهُ اللَّهُ تَعَالَى - وَهَذَا النَّفْيُ مَرْدُودٌ، وَالدَّلَالَةُ مِنْ ذَلِكَ وَاضِحَةٌ كَمَا تَقَدَّمَ تَقْرِيرُهُ. وَقَالَ الْإِمَامُ عَلَاءُ الدِّينِ الْخَازِنُ - رَحِمَهُ اللَّهُ تَعَالَى - وَهَذَا الَّذِي ذَكَرَهُ الْبُخَارِيُّ ظَاهِرُ الْوُضُوحِ لِأَنَّ سِيَاقَ الْأَحَادِيثِ يَدُلُّ عَلَى مَا قَالَهُ. الْخَامِسُ: ادَّعَى الْحَافِظُ الدِّمْيَاطِيُّ غَلَطَ الْحَدِيثِ الصَّحِيحِ، فَإِنَّ جَمِيعَ أَهْلِ السِّيَرِ عَلَى خِلَافِهِ، وَالْجَوَابُ أَنَّ الِاعْتِمَادَ عَلَى مَا فِي الْحَدِيثِ أَوْلَى، لِأَنَّ أَصْحَابَ الْمَغَازِي مُخْتَلِفُونَ فِي زَمَانِهَا، فَعِنْدَ ابْنِ إِسْحَاقَ، أَنَّهَا بَعْدَ بَنِي النَّضِيرِ، وَقَبْلَ الْخَنْدَقِ فِي سَنَةِ أَرْبَعٍ. وَعِنْدَ ابْنِ سَعْدٍ، وَابْنِ حِبَّانَ: إِنَّهَا كَانَتْ فِي الْمُحَرَّمِ سَنَةَ خَمْسٍ وَجَزَمَ أَبُو معْشَرٍ بِأَنَّهَا كَانَتْ بَعْدَ بَنِي قُرَيْظَةَ وَالْخَنْدَقِ، وَجَزَمَ ابْنُ عُقْبَةَ بِتَقْدِيمِهَا، لَكِنْ تَرَدَّدَ فِي وَقْتِهَا كَمَا تَقَدَّمَ. وَأَيْضًا فَقَدِ ازْدَادَ حَدِيثُ أَبِي مُوسَى قُوَّةً بِحَدِيثِ أَبِي هُرَيْرَةَ، وَبِحَدِيثِ ابْنِ عُمَرَ كَمَا تَقَدَّمَ تَقْرِيرُهُ. السَّادِسُ: قِيلَ: إِنَّ الْغَزْوَةَ الَّتِي شَهِدَهَا أَبُو مُوسَى، وَسُمِّيَتْ ذَاتَ الرِّقَاعِ غَيْرُ غَزْوَةِ ذَاتِ الرِّقَاعِ الَّتِي وَقَعَتْ فِيهَا صَلَاةُ الْخَوْفِ، لِأَنَّ أَبَا مُوسَى قَالَ فِي رِوَايَتِهِ: إِنَّهُمْ كَانُوا سِتَّةُ أَنْفُسٍ، وَالْغَزْوَةُ الَّتِي وَقَعَتْ فِيهَا صَلَاةُ الْخَوْفِ. كَانَ الْمُسْلِمُونَ فِيهَا أَضْعَافُ ذَلِكَ، وَالْجَوَابُ عَنْ ذَلِكَ أَنَّ الْعَدَدَ الَّذِي ذَكَرَهُ أَبُو مُوسَى مَحْمُولٌ عَلَى مَنْ كَانَ مُرَافِقًا لَهُ مِنْ إِلْزَامِهِ، إِلَّا أَنَّهُ أَرَادَ مَنْ كَانَ مَعَ النَّبِيِّ - ﷺ.
Translation
✧ There is disagreement about when this expedition occurred. Al-Bukhārī and those who followed him said that it was after Khaybar, because Abū Mūsā al-Ashʿarī came from Abyssinia in the year seven, after Khaybar, as is in the Ṣaḥīḥ in the chapter of the expedition of Khaybar. It is also authentically established, as in the Ṣaḥīḥ, that he witnessed Dhāt al-Riqāʿ. If that is the case, it follows that the expedition of Dhāt al-Riqāʿ was after Khaybar. Abū Hurayrah ؓ said: I prayed the prayer of fear with the Messenger of God ﷺ during the expedition of Najd. Al-Bukhārī said, and Abū Hurayrah: He only came to the Prophet ﷺ during the days of Khaybar, meaning this indicates that the expedition of Dhāt al-Riqāʿ was after Khaybar. It was objected that it does not necessarily follow from the expedition being in the direction of Najd, that is, it need not be a single expedition, for the direction of Najd was the objective in several expeditions. In the chapter on his ﷺ prayer of fear, I have mentioned what suffices without repeating it. It is possible that Abū Hurayrah attended the one after Khaybar, not the one before it. And the answer is that when the expedition of Najd is mentioned without qualification, the intended meaning is the expedition of Dhāt al-Riqāʿ, as occurs in many ḥadīths. Likewise, ʿAbd Allāh b. ʿUmar mentioned that he prayed the prayer of fear with the Messenger of God ﷺ in Najd. It was mentioned earlier that the first of his battles was al-Khandaq, so Dhāt al-Riqāʿ must have been after al-Khandaq. In the Ṣaḥīḥ, from Jābir ؓ, who said: The Messenger of God ﷺ prayed the prayer of fear during the seventh expedition, the expedition of Dhāt al-Riqāʿ. Al-Ḥāfiẓ said: His saying "during the seventh expedition" is from the addition of a thing to itself according to one view, or there is an ellipsis, its implied meaning being: the expedition of the seventh journey. Al-Kirmānī and others said: Its implied meaning is the expedition of the seventh year, that is, of the Hijrah. There is a problem with this implication, for if that were intended, this would be explicit that the expedition of Dhāt al-Riqāʿ was delayed until after Khaybar. Yes, the explicit statement that it is the seventh expedition among the Prophet's ﷺ expeditions supports what al-Bukhārī held, namely that it was after Khaybar. For if the intended meaning were the expeditions in which the Messenger of God ﷺ went out in person absolutely, whether he fought or not, then the seventh of them would fall before Uḥud, and no one has held that Dhāt al-Riqāʿ was before Uḥud except for the hesitation of Ibn ʿUqbah that will come, and there is a problem with that. For they agree that the prayer of fear was later than the expedition of al-Khandaq, so it is determined that Dhāt al-Riqāʿ was after Qurayẓah, and thus the intended meaning must be the expeditions in which fighting occurred. The first of these is Badr, the second Uḥud, the third al-Khandaq, the fourth Qurayẓah, the fifth al-Muraysīʿ, the sixth Khaybar. It follows from this that Dhāt al-Riqāʿ was after Khaybar, because of the explicit statement that it is the seventh. So the intended meaning is the date of the event, not the number of expeditions. These expressions are closer than what occurs in Imām Aḥmad's version with the wording "the prayer of fear was in the seventh," for it is correct that the implication is "in the seventh expedition," just as it is correct that it is "in the expedition of the seventh year." I say: There is nothing beyond this profound investigation. May God have mercy on al-Ḥāfiẓ and reward him well. Abū Maʿshar asserted definitively that it was after Banū Qurayẓah, which agrees with what al-Bukhārī held. He said in al-Zahr: Abū Maʿshar is one of those relied upon in the military expeditions. Ibn al-Qayyim said, after mentioning the disagreement about its date: The correct view is to move the expedition of Dhāt al-Riqāʿ from this place, meaning his mention of it after the expedition of Banū al-Naḍīr and before the expedition of Badr al-Mawʿid, to after al-Khandaq, indeed after Khaybar. He said: I mentioned it here only in imitation of the people of military expeditions and biographies. Then it became clear to us their third error. Ibn ʿUqbah said: We do not know whether Dhāt al-Riqāʿ was before Badr or after it, or before Uḥud or after it. Al-Ḥāfiẓ said: This hesitation yields nothing. Rather, what should be asserted definitively is that it was after the expedition of Banū Qurayẓah, because the prayer of fear had not yet been legislated at the time of the expedition of al-Khandaq, and the ḥadīth of the occurrence of the prayer of fear in the expedition of Dhāt al-Riqāʿ indicates that it was later than al-Khandaq. Fourth: Abū al-Fatḥ, may God Almighty have mercy on him, said: Al-Bukhārī made the ḥadīth of Abū Mūsā a proof that the expedition of Dhāt al-Riqāʿ was later than Khaybar, but there is nothing in Abū Mūsā's report that indicates any of that. Al-Ḥāfiẓ, may God Almighty have mercy on him, said: This denial is refuted, and the indication from that is clear, as its explanation has preceded. Imām ʿAlāʾ al-Dīn al-Khāzin, may God Almighty have mercy on him, said: What al-Bukhārī mentioned is evidently clear, because the context of the ḥadīths indicates what he said. Fifth: Al-Ḥāfiẓ al-Dimyāṭī claimed that the authentic ḥadīth is erroneous, since all the people of biographies contradict it. The answer is that reliance on what is in the ḥadīth is preferable, because the authors of military expeditions disagree about its time. According to Ibn Isḥāq, it was after Banū al-Naḍīr and before al-Khandaq, in the year four. According to Ibn Saʿd and Ibn Ḥibbān, it was in Muḥarram of the year five. Abū Maʿshar asserted definitively that it was after Banū Qurayẓah and al-Khandaq, and Ibn ʿUqbah asserted definitively that it was earlier, but he hesitated about its time as has preceded. Moreover, the ḥadīth of Abū Mūsā is further strengthened by the ḥadīth of Abū Hurayrah and by the ḥadīth of Ibn ʿUmar, as its explanation has preceded. Sixth: It was said that the expedition that Abū Mūsā witnessed, which was called Dhāt al-Riqāʿ, is not the same as the expedition of Dhāt al-Riqāʿ in which the prayer of fear occurred, because Abū Mūsā said in his narration that they were six persons, while in the expedition in which the prayer of fear occurred, the Muslims were many times that number. The answer to that is that the number mentioned by Abū Mūsā is to be understood as referring to those who accompanied him in his close company, not that he meant those who were with the Prophet ﷺ.
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