Tarikh (al-Tabari) 1243
The Expedition of Banu Qurayzah in the Year Five
عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ يَوْمَ الْأَحْزَابِ: " لَا يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ " فَأَدْرَكَ بَعْضَهُمُ الْعَصْرُ فِي الطَّرِيقِ، فَقَالَ بَعْضُهُمْ: لَا نُصَلِّي الْعَصْرَ حَتَّى نَأْتِيَهَا. وَقَالَ بَعْضُهُمْ: بَلْ نُصَلِّي، لَمْ يُرِدْ مِنَّا ذَلِكَ. فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ، أَنَّ عَمَّهُ عُبَيْدَ اللَّهِ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا رَجَعَ مِنْ طَلَبِ الْأَحْزَابِ، وَضَعَ عَنْهُ اللَّأْمَةَ وَاغْتَسَلَ وَاسْتَجْمَرَ، فَتَبَدَّى لَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَقَالَ: عَذِيرَكَ مِنْ مُحَارِبٍ، أَلَا أَرَاكَ قَدْ وَضَعْتَ اللَّأْمَةَ وَمَا وَضَعْنَاهَا بَعْدُ. قَالَ: فَوَثَبَ النَّبِيُّ ﷺ فَزِعًا، فَعَزَمَ عَلَى النَّاسِ أَنْ لَا يُصَلُّوا صَلَاةَ الْعَصْرِ حَتَّى يَأْتُوا بَنِي قُرَيْظَةَ. قَالَ: فَلَبِسَ النَّاسُ السِّلَاحَ، فَلَمْ يَأْتُوا بَنِي قُرَيْظَةَ حَتَّى غَرَبَتِ الشَّمْسُ، فَاخْتَصَمَ النَّاسُ عِنْدَ غُرُوبِ الشَّمْسِ، فَقَالَ بَعْضُهُمْ: إِنَّ رَسُولَ اللَّهِ ﷺ عَزَمَ عَلَيْنَا أَنْ لَا نُصَلِّيَ حَتَّى نَأْتِيَ بَنِي قُرَيْظَةَ، فَإِنَّمَا نَحْنُ فِي عَزِيمَةِ رَسُولِ اللَّهِ ﷺ، فَلَيْسَ عَلَيْنَا إِثْمٌ. وَصَلَّى طَائِفَةٌ مِنَ النَّاسِ احْتِسَابًا، وَتَرَكَتْ طَائِفَةٌ مِنْهُمُ الصَّلَاةَ حَتَّى غَرَبَتِ الشَّمْسُ، فَصَلَّوْهَا حِينَ جَاءُوا بَنِي قُرَيْظَةَ احْتِسَابًا، فَلَمْ يُعَنِّفْ رَسُولُ اللَّهِ ﷺ وَاحِدًا مِنَ الْفَرِيقَيْنِ. اختلاف العلماء في المصيب من الصحابة في صلاة العصر يوم قريظة وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي الْمُصِيبِ مِنَ الصَّحَابَةِ يَوْمَئِذٍ، مَنْ هُوَ ؟ بَلِ الْإِجْمَاعُ عَلَى أَنَّ كُلًّا مِنَ الْفَرِيقَيْنِ مَأْجُورٌ وَمَعْذُورٌ، غَيْرُ مُعَنَّفٍ؛ فَقَالَتْ طَائِفَةٌ مِنَ الْعُلَمَاءِ: الَّذِينَ أَخَّرُوا الصَّلَاةَ يَوْمَئِذٍ عَنْ وَقْتِهَا الْمُقَدَّرِ لَهَا، حَتَّى صَلَّوْهَا فِي بَنِي قُرَيْظَةَ هُمُ الْمُصِيبُونَ؛ لِأَنَّ أَمْرَهُمْ يَوْمَئِذٍ بِتَأْخِيرِ الصَّلَاةِ خَاصٌّ، فَيُقَدَّمُ عَلَى عُمُومِ الْأَمْرِ بِهَا فِي وَقْتِهَا الْمُقَدَّرِ لَهَا شَرْعًا. قَالَ أَبُو مُحَمَّدِ بْنُ حَزْمٍ الظَّاهِرِيُّ فِي كِتَابِهِ " السِّيرَةِ ": وَعَلِمَ اللَّهُ أَنَّا لَوْ كُنَّا هُنَاكَ، لَمْ نُصَلِّ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ، وَلَوْ بَعْدَ أَيَّامٍ. وَهَذَا الْقَوْلُ مِنْهُ مَاشٍ عَلَى قَاعِدَتِهِ الْأَصْلِيَّةِ فِي الْأَخْذِ بِالظَّاهِرِ. وَقَالَتْ طَائِفَةٌ أُخْرَى مِنَ الْعُلَمَاءِ: بَلِ الَّذِينَ صَلَّوُا الصَّلَاةَ فِي وَقْتِهَا لَمَّا أَدْرَكَتْهُمْ وَهُمْ فِي مَسِيرِهِمْ، هُمُ الْمُصِيبُونَ؛ لِأَنَّهُمْ فَهِمُوا أَنَّ الْمُرَادَ إِنَّمَا هُوَ تَعْجِيلُ السَّيْرِ إِلَى بَنِي قُرَيْظَةَ، لَا تَأْخِيرُ الصَّلَاةِ، فَعَمِلُوا بِمُقْتَضَى الْأَدِلَّةِ الدَّالَّةِ عَلَى أَفْضَلِيَّةِ الصَّلَاةِ فِي أَوَّلِ وَقْتِهَا، مَعَ فَهْمِهِمْ عَنِ الشَّارِعِ مَا أَرَادَ، وَلِهَذَا لَمْ يُعَنِّفْهُمْ، وَلَمْ يَأْمُرْهُمْ بِإِعَادَةِ الصَّلَاةِ فِي وَقْتِهَا الَّتِي حُوِّلَتْ إِلَيْهِ يَوْمَئِذٍ، كَمَا يَدَّعِيهِ أُولَئِكَ، وَأَمَّا أُولَئِكَ الَّذِينَ أَخَّرُوا، فَعُذِرُوا بِحَسَبِ مَا فَهِمُوا وَأَكْثَرُ مَا كَانُوا يُؤْمَرُونَ بِالْقَضَاءِ، وَقَدْ فَعَلُوهُ. وَأَمَّا عَلَى قَوْلِ مَنْ يُجَوِّزُ تَأْخِيرَ الصَّلَاةِ لِعُذْرِ الْقِتَالِ فَإِنْ قِيلَ: كَانَ تَأْخِيرُ الصَّلَاةِ لِلْجِهَادِ حِينَئِذٍ جَائِزًا مَشْرُوعًا، وَلِهَذَا كَانَ عَقِبَ تَأْخِيرِ النَّبِيِّ ﷺ الْعَصْرَ يَوْمَ الْخَنْدَقِ إِلَى اللَّيْلِ، فَتَأْخِيرُهُمْ صَلَاةَ الْعَصْرِ إِلَى اللَّيْلِ، كَتَأْخِيرِهِ ﷺ لَهَا يَوْمَ الْخَنْدَقِ إِلَى اللَّيْلِ سَوَاءٌ، وَلَا سِيَّمَا أَنَّ ذَلِكَ كَانَ قَبْلَ شُرُوعِ صَلَاةِ الْخَوْفِ. قِيلَ: هَذَا سُؤَالٌ قَوِيٌّ، وَجَوَابُهُ مِنْ وَجْهَيْنِ. أَحَدُهُمَا: أَنْ يُقَالَ: لَمْ يَثْبُتْ أَنَّ تَأْخِيرَ الصَّلَاةِ عَنْ وَقْتِهَا كَانَ جَائِزًا بَعْدَ بَيَانِ الْمَوَاقِيتِ، وَلَا دَلِيلَ عَلَى ذَلِكَ إِلَّا قِصَّةُ الْخَنْدَقِ، فَإِنَّهَا هِيَ الَّتِي اسْتَدَلَّ بِهَا مَنْ قَالَ ذَلِكَ، وَلَا حُجَّةَ فِيهَا لِأَنَّهُ لَيْسَ فِيهَا بَيَانُ أَنَّ التَّأْخِيرَ مِنَ النَّبِيِّ ﷺ كَانَ عَنْ عَمْدٍ، بَلْ لَعَلَّهُ كَانَ نِسْيَانًا، وَفِي الْقِصَّةِ مَا يُشْعِرُ بِذَلِكَ، فَإِنَّ عمر لَمَّا قَالَ لَهُ: ( يَا رَسُولَ اللَّهِ! مَا كِدْتُ أُصَلِّي الْعَصْرَ حَتَّى كَادَتِ الشَّمْسُ تَغْرُبُ، قَالَ رَسُولُ اللَّهِ ﷺ: " وَاللَّهِ مَا صَلَّيْتُهَا ) ثُمَّ قَامَ فَصَلَّاهَا. وَهَذَا مُشْعِرٌ بِأَنَّهُ ﷺ كَانَ نَاسِيًا بِمَا هُوَ فِيهِ مِنَ الشُّغُلِ، وَالِاهْتِمَامِ بِأَمْرِ الْعَدُوِّ الْمُحِيطِ بِهِ، وَعَلَى هَذَا يَكُونُ قَدْ أَخَّرَهَا بِعُذْرِ النِّسْيَانِ، كَمَا أَخَّرَهَا بِعُذْرِ النَّوْمِ فِي سَفَرِهِ، وَصَلَّاهَا بَعْدَ اسْتِيقَاظِهِ، وَبَعْدَ ذِكْرِهِ لِتَتَأَسَّى أُمَّتُهُ بِهِ. وَالْجَوَابُ الثَّانِي: أَنَّ هَذَا عَلَى تَقْدِيرِ ثُبُوتِهِ إِنَّمَا هُوَ فِي حَالِ الْخَوْفِ وَالْمُسَايَفَةِ عِنْدَ الدَّهْشِ عَنْ تَعَقُّلِ أَفْعَالِ الصَّلَاةِ، وَالْإِتْيَانِ بِهَا، وَالصَّحَابَةُ فِي مَسِيرِهِمْ إِلَى بَنِي قُرَيْظَةَ، لَمْ يَكُونُوا كَذَلِكَ، بَلْ كَانَ حُكْمُهُمْ حُكْمَ أَسْفَارِهِمْ إِلَى الْعَدُوِّ قَبْلَ ذَلِكَ وَبَعْدَهُ، وَمَعْلُومٌ أَنَّهُمْ لَمْ يَكُونُوا يُؤَخِّرُونَ الصَّلَاةَ عَنْ وَقْتِهَا، وَلَمْ تَكُنْ قُرَيْظَةُ مِمَّنْ يُخَافُ فَوْتُهُمْ، فَإِنَّهُمْ كَانُوا مُقِيمِينَ بِدَارِهِمْ، فَهَذَا مُنْتَهَى أَقْدَامِ الْفَرِيقَيْنِ فِي هَذَا الْمَوْضِعِ.
Translation
✧ From Ibn ʿUmar, who said: The Messenger of God ﷺ said on the Day of the Confederates: "No one should pray the afternoon prayer except in Banū Qurayẓah." Some of them were overtaken by the afternoon prayer while on the road, so some of them said: We will not pray the afternoon prayer until we reach it. Others said: Rather, we will pray; he did not intend that from us. That was mentioned to the Prophet ﷺ, and he did not reproach any of them. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Kaʿb b. Mālik said that his uncle ʿUbayd Allāh informed him that when the Messenger of God ﷺ returned from pursuing the Confederates, he laid down his armor, bathed, and used the tooth-stick. Then Gabriel ﷺ appeared to him and said: "Have you laid down your arms while we have not yet laid them down?" He said: The Prophet ﷺ sprang up in alarm and resolved upon the people that they should not pray the afternoon prayer until they came to Banū Qurayẓah. He said: The people put on their weapons, and they did not reach Banū Qurayẓah until the sun had set. The people disputed at sunset; some of them said: The Messenger of God ﷺ resolved upon us not to pray until we come to Banū Qurayẓah, and we are under the resolution of the Messenger of God ﷺ, so there is no sin upon us. A group of the people prayed voluntarily, and a group of them left the prayer until the sun had set, then prayed it when they came to Banū Qurayẓah voluntarily. The Messenger of God ﷺ did not reproach either of the two groups. The scholars' disagreement over which of the Companions was correct regarding the afternoon prayer on the day of Qurayẓah. The scholars disagreed over who among the Companions was correct on that day; rather, there is consensus that each of the two groups is rewarded and excused, not reproached. A group of scholars said: Those who delayed the prayer on that day beyond its appointed time until they prayed it in Banū Qurayẓah are the ones who were correct, because the command to them that day to delay the prayer was specific, and thus takes precedence over the general command to pray it at its appointed time in the Law. Abū Muḥammad b. Ḥazm al-Ẓāhirī said in his book "al-Sīrah": God knows that if we had been there, we would not have prayed the afternoon prayer except in Banū Qurayẓah, even after days. This statement of his follows his fundamental rule of adhering to the apparent meaning. Another group of scholars said: Rather, those who prayed the prayer at its time when it overtook them while they were traveling are the ones who were correct, because they understood that the intent was only to hasten the march to Banū Qurayẓah, not to delay the prayer. So they acted according to the proofs indicating the superiority of praying at the beginning of its time, along with their understanding from the Lawgiver what he intended. For this reason, he did not reproach them, nor did he command them to repeat the prayer at its time, which had been transferred that day, as those others claim. As for those who delayed, they were excused according to what they understood; at most they would have been commanded to make it up, and they did so. As for the statement of one who permits delaying the prayer for the excuse of fighting: if it is said that delaying the prayer for jihad at that time was permissible and lawful, and for this reason it was after the Prophet ﷺ delayed the afternoon prayer on the day of the Trench until night—so their delaying the afternoon prayer until night is like his ﷺ delaying it on the day of the Trench until night, especially since that was before the institution of the prayer of fear. It is said: This is a strong question, and its answer is from two aspects. One of them is to say: It is not established that delaying the prayer beyond its time was permissible after the clarification of the times, and there is no evidence for that except the story of the Trench, for it is the only thing cited by those who say that, and there is no proof in it because it does not show that the delay by the Prophet ﷺ was deliberate; rather, perhaps it was forgetfulness. And in the story there is what suggests that, for when ʿUmar said to him: "O Messenger of God! I barely prayed the afternoon prayer before the sun almost set," the Messenger of God ﷺ said: "By God, I have not prayed it," then he stood and prayed it. This suggests that he ﷺ was forgetful due to his preoccupation and concern with the matter of the enemy surrounding him. On this basis, he would have delayed it with the excuse of forgetfulness, just as he delayed it with the excuse of sleep during his journey, and prayed it after waking and after remembering, so that his community might follow his example. The second answer is that this, assuming it is established, applies only in a state of fear and close combat, when one is too bewildered to comprehend the actions of prayer and perform them. The Companions on their march to Banū Qurayẓah were not in such a state; rather, their situation was like that of their journeys to the enemy before and after that. It is known that they did not delay the prayer beyond its time, and Qurayẓah was not one whose escape was feared, for they were resident in their homes. This is the furthest extent of the two parties' positions on this matter.
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