Tarikh (al-Tabari) 1188
The Expedition of Dhat al-Riqa'
[ نزول صَلَاةُ الْخَوْفِ ] وَلَمَّا حَانَتِ الصَّلَاةُ - صَلَّى رَسُولُ اللَّهِ ﷺ بِأَصْحَابِهِ صَلَاةَ الْخَوْفِ. وَرَوَى الْبَيْهَقِيُّ عَنْ جَابِرٍ ؓ قَالَ: صَلَّى رَسُولُ اللَّهِ ﷺ الظُّهْرَ، فَهَمَّ بِهِ الْمُشْرِكُونَ، فَقَالُوا: دَعَوْهُمْ فَإِنَّ لَهُمْ صَلَاةً بَعْدَ هَذِهِ أَحَبُّ إِلَيْهِمْ مِنْ أَبْنَائِهِمْ، فَنَزَلَ جِبْرِيلُ عَلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرَهُ، فَصَلَّى الْعَصْرَ صَلَاةَ الْخَوْفِ. قَالَ ابْنُ سَعْدٍ: وَكَانَ ذَلِكَ أَوَّلَ مَا صَلَّاهَا. أَسْنَدَ ابْنُ هِشَامٍ حَدِيثَ صَلَاةِ الْخَوْفِ هَاهُنَا عَنْ عَبْدِ الْوَارِثِ بْنِ سَعِيدٍ التَّنُّورِيِّ، عَنْ يُونُسَ بْنِ عُبَيْدٍ، عَنِ الْحَسَنِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، وَعَنْ عَبْدِ الْوَارِثِ، عَنْ أَيُّوبَ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، وَعَنْ عَبْدِ الْوَارِثِ، عَنْ أَيُّوبَ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ. وَلَكِنْ لَمْ يَذْكُرْ فِي هَذِهِ الطُّرُقِ غَزْوَةَ نَجْدٍ وَلَا ذَاتِ الرِّقَاعِ وَلَمْ يَتَعَرَّضْ لِزَمَانٍ وَلَا مَكَانٍ. وَفِي كَوْنِ غَزْوَةِ ذَاتِ الرِّقَاعِ - الَّتِي كَانَتْ بِنَجْدٍ لِقِتَالِ بَنِي مُحَارِبٍ وَبَنِي ثَعْلَبَةَ بْنِ غَطَفَانَ - قَبْلَ الْخَنْدَقِ نَظَرٌ. وَقَدْ ذَهَبَ الْبُخَارِيُّ إِلَى أَنَّ ذَلِكَ كَانَ بَعْدَ خَيْبَرَ وَاسْتَدَلَّ عَلَى ذَلِكَ، بِأَنَّ أَبَا مُوسَى الْأَشْعَرِيَّ شَهِدَهَا، كَمَا سَيَأْتِي، وَقَدُومُهُ إِنَّمَا كَانَ لَيَالِيَ خَيْبَرَ صُحْبَةَ جَعْفَرٍ وَأَصْحَابِهِ، وَكَذَلِكَ أَبُو هُرَيْرَةَ وَقَدْ قَالَ: صَلَّيْتُ مَعَ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ نَجْدٍ صَلَاةَ الْخَوْفِ. وَمِمَّا يَدُلُّ عَلَى أَنَّهَا بَعْدَ الْخَنْدَقِ أَنَّ ابْنَ عُمَرَ إِنَّمَا أَجَازَهُ رَسُولُ اللَّهِ ﷺ فِي الْقِتَالِ أَوَّلَ مَا أَجَازَهُ يَوْمَ الْخَنْدَقِ. وَقَدْ ثَبَتَ عَنْهُ فِي " الصَّحِيحِ " أَنَّهُ قَالَ: غَزَوْتُ مَعَ رَسُولِ اللَّهِ ﷺ قَبْلَ نَجْدٍ. فَذَكَرَ صَلَاةَ الْخَوْفِ. وَقَوْلُ الْوَاقِدِيِّ: إِنَّهُ عَلَيْهِ السَّلَامُ خَرَجَ إِلَى ذَاتِ الرِّقَاعِ فِي أَرْبَعِمِائَةٍ، وَيُقَالُ: سَبْعِمِائَةٍ، مِنْ أَصْحَابِهِ لَيْلَةَ السَّبْتِ، لِعَشْرٍ خَلَوْنَ مِنَ الْمُحَرَّمِ سَنَةَ خَمْسٍ. فِيهِ نَظَرٌ، ثُمَّ لَا يَحْصُلُ بِهِ نَجَاةٌ مِنْ أَنَّ صَلَاةَ الْخَوْفِ إِنَّمَا شُرِعَتْ بَعْدَ الْخَنْدَقِ ; لِأَنَّ الْخَنْدَقَ كَانَ فِي شَوَّالٍ سَنَةَ خَمْسٍ عَلَى الْمَشْهُورِ وَقِيلَ: فِي شَوَّالٍ سَنَةَ أَرْبَعٍ. فَتَحَصَّلَ عَلَى هَذَا الْقَوْلِ مَخْلَصٌ مِنْ حَدِيثِ ابْنِ عُمَرَ فَأَمَّا حَدِيثُ أَبِي مُوسَى، وَأَبِي هُرَيْرَةَ فُلَا. قَالَ ابْنُ إسْحَاقَ وَجَمَاعَةٌ مِنْ أَهْلِ السِّيَرِ وَالْمَغَازِي فِي تَارِيخِ هَذِهِ الْغَزَاةِ، وَصَلَاةِ الْخَوْفِ بِهَا، وَتَلَقَّاهُ النَّاسُ عَنْهُمْ وَهُوَ مُشْكِلٌ جِدًّا، فَإِنَّهُ قَدْ صَحَّ ( أَنَّ الْمُشْرِكِينَ حَبَسُوا رَسُولَ اللَّهِ ﷺ يَوْمَ الْخَنْدَقِ عَنْ صَلَاةِ الْعَصْرِ حَتَّى غَابَتِ الشَّمْسُ ). وَفِي " السُّنَنِ " و " مُسْنَدِ أحمد "، وَالشَّافِعِيِّ رَحِمَهُمَا اللَّهُ ( أَنّهُمْ حَبَسُوهُ عَنْ صَلَاةِ الظُّهْرِ وَالْعَصْرِ وَالْمَغْرِبِ وَالْعِشَاءِ فَصْلَاهُنَّ جَمِيعًا ). وَذَلِكَ قَبْلَ نُزُولِ صَلَاةِ الْخَوْفِ، وَالْخَنْدَقُ بَعْدَ ذَاتِ الرِّقَاعِ سَنَةَ خَمْسٍ. وَالظَّاهِرُ أَنَّ النَّبِيَّ ﷺ أَوَّلُ صَلَاةٍ صَلَّاهَا لِلْخَوْفِ بِعُسْفَانَ كَمَا قَالَ أبو عياش الزرقي: ( كُنَّا مَعَ النَّبِيِّ ﷺ بِعُسْفَانَ، فَصَلَّى بِنَا الظُّهْرَ، وَعَلَى الْمُشْرِكِينَ يَوْمَئِذٍ خَالِدُ بْنُ الْوَلِيدِ، فَقَالُوا: لَقَدْ أَصَبْنَا مِنْهُمْ غَفْلَةً، ثُمَّ قَالُوا: إنَّ لَهُمْ صَلَاةً بَعْدَ هَذِهِ هِي أَحَبُّ إلَيْهِمْ مِنْ أَمْوَالِهِمْ وَأَبْنَائِهِمْ، فَنَزَلَتْ صَلَاةُ الْخَوْفِ بَيْنَ الظُّهْرِ وَالْعَصْرِ، فَصَلَّى بِنَا الْعَصْرَ، فَفَرَّقَنَا فِرْقَتَيْنِ )، وَذَكَرَ الْحَدِيثَ، رَوَاهُ أحمد وَأَهْلُ السُّنَنِ. وَقَالَ أَبُو هُرَيْرَةَ: ( كَانَ رَسُولُ اللَّهِ ﷺ نَازِلًا بَيْنَ ضَجْنَانَ وَعُسْفَانَ مُحَاصِرًا لِلْمُشْرِكَيْنِ، فَقَالَ الْمُشْرِكُونَ: إنَّ لِهَؤُلَاءِ صَلَاةً هِي أَحَبُّ إلَيْهِمْ مِنْ أَبْنَائِهِمْ وَأَمْوَالِهِمْ، أَجْمِعُوا أَمْرَكُمْ، ثُمَّ مِيلُوا عَلَيْهِمْ مَيْلَةً وَاحِدَةً، فَجَاءَ جِبْرِيلُ، فَأَمَرَهُ أَنْ يُقَسِّمَ أَصْحَابَهُ نِصْفَيْنِ ) وَذَكَرَ الْحَدِيثَ، قَالَ الترمذي: حَدِيثٌ حَسَنٌ صَحِيحٌ. وَلَا خِلَافَ بَيْنَهُمْ أَنَّ غَزْوَةَ عُسْفَانَ كَانَتْ بَعْدَ الْخَنْدَقِ، وَقَدْ صَحَّ عَنْهُ أَنَّهُ صَلَّى صَلَاةَ الْخَوْفِ بِذَاتِ الرِّقَاعِ، فَعُلِمَ أَنَّهَا بَعْدَ الْخَنْدَقِ وَبَعْدَ عُسْفَانَ، وَيُؤَيِّدُ هَذَا أَنَّ أَبَا هُرَيْرَةَ وَأَبَا مُوسَى الْأَشْعَرِيَّ شَهِدَا ذَاتَ الرِّقَاعِ كَمَا فِي " الصَّحِيحَيْنِ " عَنْ أَبِي مُوسَى أَنَّهُ شَهِدَ غَزْوَةَ ذَاتِ الرِّقَاعِ، وَأَنَّهُمْ كَانُوا يَلُفُّونَ عَلَى أَرْجُلِهِمُ الْخِرَقَ لَمَّا نُقِبَتْ. وَأَمَّا أَبُو هُرَيْرَةَ فَفِي " الْمُسْنَدِ " وَ " السُّنَنِ " أَنَّ مَرْوَانَ بْنَ الْحَكَمِ سَأَلَهُ: هَلْ صَلَّيْتَ مَعَ رَسُولِ اللَّهِ ﷺ صَلَاةَ الْخَوْفِ ؟ قَالَ: نَعَمْ، قَالَ: مَتَى ؟ قَالَ: عَامَ غَزْوَةِ نَجْدٍ. وَهَذَا يَدُلُّ عَلَى أَنَّ غَزْوَةَ ذَاتِ الرِّقَاعِ بَعْدَ خَيْبَرَ، وَأَنَّ مَنْ جَعَلَهَا قَبْلَ الْخَنْدَقِ فَقَدْ وَهِمَ وَهْمًا ظَاهِرًا، وَلَمَّا لَمْ يَفْطُنْ بَعْضُهُمْ لِهَذَا ادَّعَى أَنَّ غَزْوَةَ ذَاتِ الرِّقَاعِ كَانَتْ مَرَّتَيْنِ، فَمَرَّةً قَبْلَ الْخَنْدَقِ، وَمَرَّةً بَعْدَهَا عَلَى عَادَتِهِمْ فِي تَعْدِيدِ الْوَقَائِعِ إذَا اخْتَلَفَتْ أَلْفَاظُهَا أَوْ تَارِيخُهَا، وَلَوْ صَحَّ لِهَذَا الْقَائِلِ مَا ذَكَرَهُ، وَلَا يَصِحُّ لَمْ يُمْكِنْ أَنْ يَكُونَ قَدْ صَلَّى بِهِمْ صَلَاةَ الْخَوْفِ فِي الْمَرَّةِ الْأُولَى لِمَا تَقَدَّمَ مِنْ قِصَّةِ عُسْفَانَ، وَكَوْنِهَا بَعْدَ الْخَنْدَقِ، وَلَهُمْ أَنْ يُجِيبُوا عَنْ هَذَا بِأَنَّ تَأْخِيرَ يَوْمِ الْخَنْدَقِ جَائِزٌ غَيْرُ مَنْسُوخٍ، وَأَنَّ فِي حَالِ الْمُسَايَفَةِ يَجُوزُ تَأْخِيرُ الصَّلَاةِ إِلَى أَنْ يَتَمَكَّنَ مِنْ فِعْلِهَا، وَهَذَا أَحَدُ الْقَوْلَيْنِ فِي مَذْهَبِ أحمد - رَحِمَهُ اللَّهُ - وَغَيْرِهِ، لَكِنْ لَا حِيلَةَ لَهُمْ فِي قِصَّةِ عُسْفَانَ أَنَّ أَوَّلَ صَلَاةٍ صَلَّاهَا لِلْخَوْفِ بِهَا، وَأَنَّهَا بَعْدَ الْخَنْدَقِ. فَالصَّوَابُ تَحْوِيلُ غَزْوَةِ ذَاتِ الرِّقَاعِ مِنْ هَذَا الْمَوْضِعِ إِلَى مَا بَعْدَ الْخَنْدَقِ بَلْ بَعْدَ خَيْبَرَ، وَإِنَّمَا ذَكَرْنَاهَا هَاهُنَا تَقْلِيدًا لِأَهْلِ الْمَغَازِي وَالسِّيَرِ، ثُمَّ تَبَيَّنَ لَنَا وَهْمُهُمْ، وَبِاللَّهِ التَّوْفِيقُ. [ كيفية صَلَاةُ الْخَوْفِ ] قَالَ ابْنُ هِشَامٍ: عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ فِي صَلَاةِ الْخَوْفِ، قَالَ: صَلَّى رَسُولُ اللَّهِ ﷺ بِطَائِفَةِ رَكْعَتَيْنِ ثُمَّ سَلَّمَ، وَطَائِفَةٌ مُقْبِلُونَ عَلَى الْعَدُوِّ. قَالَ: فَجَاءُوا فَصَلَّى بِهِمْ رَكْعَتَيْنِ أُخْرَيَيْنِ، ثُمَّ سَلَّمَ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنَا عَبْدُ الْوَارِثِ، قَالَ: حَدَّثَنَا أَيُّوبُ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ، قَالَ: صَفَّنَا رَسُولُ اللَّهِ ﷺ صَفَّيْنِ، فَرَكَعَ بِنَا جَمِيعًا، ثُمَّ سَجَدَ رَسُولُ اللَّهِ ﷺ، وَسَجَدَ الصَّفُّ الْأَوَّلُ، فَلَمَّا رَفَعُوا سَجَدَ الَّذِينَ يَلُونَهُمْ بِأَنْفُسِهِمْ، ثُمَّ تَأَخَّرَ الصَّفُّ الْأَوَّلُ، وَتَقَدَّمَ الصَّفُّ الْآخَرُ حَتَّى قَامُوا مَقَامَهُمْ ثُمَّ رَكَعَ النَّبِيُّ ﷺ بِهِمْ جَمِيعًا، ثُمَّ سَجَدَ النَّبِيُّ ﷺ وَسَجَدَ الَّذِينَ يَلُونَهُ مَعَهُ؛ فَلَمَّا رَفَعُوا رُءُوسَهُمْ سَجَدَ الْآخَرُونَ بِأَنْفُسِهِمْ، فَرَكَعَ النَّبِيُّ ﷺ بِهِمْ جَمِيعًا، وَسَجَدَ كُلُّ وَاحِدٍ مِنْهُمَا بِأَنْفُسِهِمْ سَجْدَتَيْنِ وَعَنْ ابْنِ عُمَرَ، قَالَ: يَقُومُ الْإِمَامُ وَتَقُومُ مَعَهُ طَائِفَةٌ، وَطَائِفَةٌ مِمَّا يَلِي عَدُوَّهُمْ، فَيَرْكَعُ بِهِمْ الْإِمَامُ وَيَسْجُدُ بِهِمْ، ثُمَّ يَتَأَخَّرُونَ فَيَكُونُونَ مِمَّا يَلِي الْعَدُوَّ، يَتَقَدَّمُ الْآخَرُونَ فَيَرْكَعُ بِهِمْ الْإِمَامُ رَكْعَةً، وَيَسْجُدُ بِهِمْ، ثُمَّ تُصَلِّي كُلُّ طَائِفَةٍ بِأَنْفُسِهِمْ رَكْعَةً، فَكَانَتْ لَهُمْ مَعَ الْإِمَامِ رَكْعَةً رَكْعَةً، وَصَلَّوْا بِأَنْفُسِهِمْ رَكْعَةً رَكْعَةً
Translation
✧ [The Revelation of the Prayer of Fear] When the time for prayer came, the Messenger of Allah ﷺ led his companions in the Prayer of Fear. Al-Bayhaqī narrated from Jābir ؓ that he said: The Messenger of Allah ﷺ prayed the noon prayer, and the polytheists had designs on them. They said: Leave them, for they have a prayer after this one that is dearer to them than their children. Then Gabriel descended upon the Messenger of Allah ﷺ and informed him, so he prayed the afternoon prayer as the Prayer of Fear. Ibn Saʿd said: That was the first time he prayed it. Ibn Hishām attributed the hadith of the Prayer of Fear here through ʿAbd al-Wārith b. Saʿīd al-Tannūrī, from Yūnus b. ʿUbayd, from al-Ḥasan, from Jābir b. ʿAbd Allāh; and through ʿAbd al-Wārith, from Ayyūb, from Abū al-Zubayr, from Jābir; and through ʿAbd al-Wārith, from Ayyūb, from Nāfiʿ, from Ibn ʿUmar. But he did not mention in these chains the expedition of Najd or Dhāt al-Riqāʿ, nor did he address any time or place. There is a problem with the expedition of Dhāt al-Riqāʿ—which took place in Najd to fight Banū Muḥārib and Banū Thaʿlaba b. Ghaṭafān—being before the Trench. Al-Bukhārī held that it was after Khaybar, and he argued for that on the grounds that Abū Mūsā al-Ashʿarī was present at it, as will come, and his arrival was only during the nights of Khaybar in the company of Jaʿfar and his companions. Likewise Abū Hurayra said: I prayed with the Messenger of Allah ﷺ in the expedition of Najd the Prayer of Fear. Among the things indicating that it was after the Trench is that Ibn ʿUmar was only permitted by the Messenger of Allah ﷺ to fight, the first time he was permitted, on the day of the Trench. It is established from him in the Ṣaḥīḥ that he said: I went on a military expedition with the Messenger of Allah ﷺ before Najd. Then he mentioned the Prayer of Fear. Al-Wāqidī's statement that he ﷺ went out to Dhāt al-Riqāʿ with four hundred—and it is said seven hundred—of his companions on Saturday night, when ten nights had passed of Muḥarram in the year five, is open to question. Nor does it provide escape from the fact that the Prayer of Fear was only legislated after the Trench, because the Trench was in Shawwāl of the year five according to the well-known view, and it is said in Shawwāl of the year four. On this statement one obtains a way out from the hadith of Ibn ʿUmar, but as for the hadith of Abū Mūsā and Abū Hurayra, no. Ibn Isḥāq and a group of the people of biography and military campaigns placed this expedition and the Prayer of Fear in it at this point, and people received it from them, but it is highly problematic, for it is authentic that the polytheists detained the Messenger of Allah ﷺ on the day of the Trench from the afternoon prayer until the sun had set. In the Sunan and the Musnad of Aḥmad and al-Shāfiʿī, may Allah have mercy on them, it is reported that they detained him from the noon, afternoon, sunset, and night prayers, and he prayed them all together. That was before the revelation of the Prayer of Fear, and the Trench was after Dhāt al-Riqāʿ in the year five. The apparent view is that the first prayer of fear the Prophet ﷺ prayed was at ʿUsfān, as Abū ʿAyyāsh al-Zuraqī said: We were with the Prophet ﷺ at ʿUsfān, and he led us in the noon prayer while the polytheists were commanded that day by Khālid b. al-Walīd. They said: We have caught them off guard. Then they said: They have a prayer after this one that is dearer to them than their wealth and their children. Then the Prayer of Fear was revealed between the noon and afternoon prayers, and he led us in the afternoon prayer and divided us into two groups. And he mentioned the hadith. Aḥmad and the authors of the Sunan narrated it. Abū Hurayra said: The Messenger of Allah ﷺ was encamped between Ḍajnān and ʿUsfān, besieging the polytheists. The polytheists said: These people have a prayer that is dearer to them than their children and their wealth. Resolve your matter, then fall upon them in one assault. Gabriel came and ordered him to divide his companions into two halves. And he mentioned the hadith. Al-Tirmidhī said: It is a good and authentic hadith. There is no disagreement among them that the expedition of ʿUsfān was after the Trench, and it is authentic from him that he prayed the Prayer of Fear at Dhāt al-Riqāʿ. So it is known that it was after the Trench and after ʿUsfān. This is supported by the fact that Abū Hurayra and Abū Mūsā al-Ashʿarī were present at Dhāt al-Riqāʿ, as in the two Ṣaḥīḥs from Abū Mūsā that he was present at the expedition of Dhāt al-Riqāʿ, and that they used to wrap rags around their feet when they became blistered. As for Abū Hurayra, in the Musnad and the Sunan it is reported that Marwān b. al-Ḥakam asked him: Did you pray with the Messenger of Allah ﷺ the Prayer of Fear? He said: Yes. He said: When? He said: In the year of the expedition of Najd. This indicates that the expedition of Dhāt al-Riqāʿ was after Khaybar, and that whoever placed it before the Trench has made a clear error. Some of them, not realizing this, claimed that the expedition of Dhāt al-Riqāʿ occurred twice: once before the Trench and once after it, according to their habit of multiplying events when their wordings or dates differ. Even if what this claimant mentioned were correct—and it is not correct—it would not be possible that he prayed the Prayer of Fear with them on the first occasion, because of the preceding story of ʿUsfān and its being after the Trench. They may respond to this by saying that the delay on the day of the Trench was permissible and not abrogated, and that in the state of close combat it is permissible to delay prayer until one is able to perform it. This is one of the two opinions in the school of Aḥmad—may Allah have mercy on him—and others. But they have no escape from the story of ʿUsfān, that the first prayer of fear he prayed was there, and that it was after the Trench. The correct view is to move the expedition of Dhāt al-Riqāʿ from this place to after the Trench, indeed after Khaybar. We have mentioned it here only in imitation of the people of military campaigns and biography, then their error became clear to us, and with Allah is success. [The Manner of the Prayer of Fear] Ibn Hishām said, from Jābir b. ʿAbd Allāh concerning the Prayer of Fear: The Messenger of Allah ﷺ prayed two rakʿahs with one group, then said the salutation, while the other group was facing the enemy. He said: Then they came and he prayed two other rakʿahs with them, then said the salutation. Ibn Hishām said: ʿAbd al-Wārith narrated to us, saying: Ayyūb narrated to us, from Abū al-Zubayr, from Jābir, who said: The Messenger of Allah ﷺ arranged us in two rows, and he bowed with all of us together. Then the Messenger of Allah ﷺ prostrated, and the first row prostrated; when they raised their heads, those next to them prostrated by themselves. Then the first row moved back and the other row moved forward until they stood in their place. Then the Prophet ﷺ bowed with all of them together; then the Prophet ﷺ prostrated, and those next to him prostrated with him; when they raised their heads, the others prostrated by themselves. So the Prophet ﷺ bowed with all of them together, and each of the two prostrated by themselves twice. From Ibn ʿUmar, who said: The imam stands and a group stands with him, and a group faces their enemy. The imam bows and prostrates with them; then they move back and become the ones facing the enemy, and the others come forward, and the imam bows one rakʿah with them and prostrates with them. Then each group prays one rakʿah by themselves. So they had one rakʿah with the imam, and they prayed one rakʿah by themselves.
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