Tarikh (al-Tabari) 1340
The Expedition of Khaybar
غَزْوَةِ خَيْبَرَ فِي الْمُحَرَّمِ سَنَةَ سَبْعٍ وقيل فِي جُمَادَى الْأُولَى. قَالَ مُوسَى بْنُ عُقْبَةَ: وَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ مِنَ الْحُدَيْبِيَةِ مَكَثَ بِهَا عِشْرِينَ لَيْلَةً أَوْ قَرِيبًا مِنْهَا، ثُمَّ خَرَجَ غَازِيًا إِلَى خَيْبَرَ، وَكَانَ اللَّهُ عَزَّ وَجَلَّ وَعَدَهُ إِيَّاهَا وَهُوَ بِالْحُدَيْبِيَةِ. وَقَالَ مالك: كَانَ فَتْحُ خَيْبَرَ فِي السَّنَةِ السَّادِسَةِ، وَالْجُمْهُورُ عَلَى أَنَّهَا فِي السَّابِعَةِ. وَقَطَعَ أَبُو مُحَمَّدِ بْنُ حَزْمٍ بِأَنَّهَا كَانَتْ فِي السَّادِسَةِ بِلَا شَكٍّ، وَلَعَلَّ الْخِلَافَ مَبْنِيٌّ عَلَى أَوَّلِ التَّارِيخِ، هَلْ هُوَ شَهْرُ رَبِيعٍ الْأَوَّلِ شَهْرُ مَقْدَمِهِ الْمَدِينَةَ أَوْ مِنَ الْمُحَرَّمِ فِي أَوَّلِ السَّنَةِ ؟ وَلِلنَّاسِ فِي هَذَا طَرِيقَانِ: فَالْجُمْهُورُ عَلَى أَنَّ التَّارِيخَ وَقَعَ مِنَ الْمُحَرَّمِ، وَأَبُو مُحَمَّدِ بْنُ حَزْمٍ يَرَى أَنَّهُ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ حِينَ قَدِمَ، ( وَكَانَ أَوَّلُ مَنْ أَرَّخَ بِالْهِجْرَةِ يَعْلَى بْنُ أُمَيَّةَ بِالْيَمَنِ ) كَمَا رَوَاهُ الْإِمَامُ أَحْمَدُ بِإِسْنَادٍ صَحِيحٍ، وَقِيلَ: عُمَرُ بْنُ الْخَطَّابِ ؓ سَنَةَ سِتَّ عَشْرَةٍ مِنَ الْهِجْرَةِ. وقَالَ شُعْبَةُ، عَنِ الْحَكَمِ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، فِي قَوْلِهِ: وَأَثَابَهُمْ فَتْحًا قَرِيبًا ( الْفَتْحِ: 18 ) قَالَ: خَيْبَرَ وَحَكَى مُوسَى، عَنِ الزُّهْرِيِّ، أَنَّ افْتِتَاحَ خَيْبَرَ فِي سَنَةِ سِتٍّ. وَالصَّحِيحُ أَنَّ ذَلِكَ فِي أَوَّلِ سَنَةِ سَبْعٍ كَمَا قَدَّمْنَا. وَقَالَ يُونُسُ بْنُ بُكَيْرٍ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ مَرْوَانَ وَالْمِسْوَرِ قَالَا: انْصَرَفَ رَسُولُ اللَّهِ ﷺ عَامَ الْحُدَيْبِيَةِ، فَنَزَلَتْ عَلَيْهِ سُورَةُ الْفَتْحِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَقَدِمَ الْمَدِينَةَ فِي ذِي الْحِجَّةِ، فَأَقَامَ بِهَا حَتَّى سَارَ إِلَى خَيْبَرَ فِي الْمُحَرَّمِ، فَنَزَلَ بِالرَّجِيعِ؛ - وَادٍ بَيْنَ خَيْبَرَ وغَطَفَانَ - فَتَخَوَّفَ أَنْ تُمِدَّهُمْ غَطَفَانُ، فَبَاتَ حَتَّى أَصْبَحَ فَغَدَا إِلَيْهِمْ. قَالَ الْبَيْهَقِيُّ: وَبِمَعْنَاهُ رَوَاهُ الْوَاقِدِيُّ عَنْ شُيُوخِهِ، فِي خُرُوجِهِ فِي أَوَّلِ سَنَةِ سَبْعٍ مِنَ الْهِجْرَةِ. وَقَالَ عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، عَنِ ابْنِ إِسْحَاقَ، حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ قَالَ: لَمَّا كَانَ افْتِتَاحُ خَيْبَرَ فِي عَقِبِ الْمُحَرَّمِ، وَقَدِمَ النَّبِيُّ ﷺ فِي آخِرِ صَفَرٍ. مُحَارَبَةُ الْكُفَّارِ وَمُقَاتَلَتُهُمْ فِي الْأَشْهُرِ الْحُرُمِ ؛ فَإِنَّ رَسُولَ اللَّهِ ﷺ رَجَعَ مِنَ الْحُدَيْبِيَةِ فِي ذِي الْحِجَّةِ، فَمَكَثَ بِهَا أَيَّامًا، ثُمَّ سَارَ إِلَى خَيْبَرَ فِي الْمُحَرَّمِ، كَذَلِكَ قَالَ الزُّهْرِيُّ عَنْ عروة، عَنْ مروان وَالْمِسْوَرِ بْنِ مَخْرَمَةَ، وَكَذَلِكَ قَالَ الْوَاقِدِيُّ: خَرَجَ فِي أَوَّلِ سَنَةِ سَبْعٍ مِنَ الْهِجْرَةِ. وَلَكِنْ فِي الِاسْتِدْلَالِ بِذَلِكَ نَظَرٌ؛ فَإِنَّ خُرُوجَهُ كَانَ فِي أَوَاخِرِ الْمُحَرَّمِ، لَا فِي أَوَّلِهِ، وَفَتْحُهَا إِنَّمَا كَانَ فِي صَفَرَ. وَأَقْوَى مِنْ هَذَا الِاسْتِدْلَالِ بَيْعَةُ النَّبِيِّ ﷺ أَصْحَابَهُ عِنْدَ الشَّجَرَةِ بَيْعَةَ الرِّضْوَانِ عَلَى الْقِتَالِ، وَأَلَّا يَفِرُّوا، وَكَانَتْ فِي ذِي الْقَعْدَةِ، وَلَكِنْ لَا دَلِيلَ فِي ذَلِكَ؛ لِأَنَّهُ إِنَّمَا بَايَعَهُمْ عَلَى ذَلِكَ لَمَّا بَلَغَهُ أَنَّهُمْ قَدْ قَتَلُوا عُثْمَانَ وَهُمْ يُرِيدُونَ قِتَالَهُ، فَحِينَئِذٍ بَايَعَ الصَّحَابَةَ، وَلَا خِلَافَ فِي جَوَازِ الْقِتَالِ فِي الشَّهْرِ الْحَرَامِ إِذَا بَدَأَ الْعَدُوُّ، إِنَّمَا الْخِلَافُ أَنْ يُقَاتَلَ فِيهِ ابْتِدَاءً، فَالْجُمْهُورُ جَوَّزُوهُ وَقَالُوا: تَحْرِيمُ الْقِتَالِ فِيهِ مَنْسُوخٌ، وَهُوَ مَذْهَبُ الْأَئِمَّةِ الْأَرْبَعَةِ رَحِمَهُمُ اللَّهُ. وَذَهَبَ عطاء وَغَيْرُهُ إِلَى أَنَّهُ ثَابِتٌ غَيْرُ مَنْسُوخٍ، وَكَانَ عطاء يَحْلِفُ بِاللَّهِ مَا يَحِلُّ الْقِتَالُ فِي الشَّهْرِ الْحَرَامِ، وَلَا نَسَخَ تَحْرِيمَهُ شَيْءٌ. وَأَقْوَى مِنْ هَذَيْنِ الِاسْتِدْلَالَيْنِ الِاسْتِدْلَالُ بِحِصَارِ النَّبِيِّ ﷺ لِلطَّائِفِ؛ فَإِنَّهُ خَرَجَ إِلَيْهَا فِي أَوَاخِرِ شَوَّالٍ، فَحَاصَرَهُمْ بِضْعًا وَعِشْرِينَ لَيْلَةً، فَبَعْضُهَا كَانَ فِي ذِي الْقَعْدَةِ، فَإِنَّهُ ( فَتَحَ مَكَّةَ لِعَشْرٍ بَقِينَ مِنْ رَمَضَانَ، وَأَقَامَ بِهَا بَعْدَ الْفَتْحِ تِسْعَ عَشْرَةَ يَقْصُرُ الصَّلَاة )، فَخَرَجَ إِلَى هَوَازِنَ، وَقَدْ بَقِيَ مِنْ شَوَّالٍ عِشْرُونَ يَوْمًا، فَفَتَحَ اللَّهُ عَلَيْهِ هَوَازِنَ، وَقَسَمَ غَنَائِمَهَا، ثُمَّ ذَهَبَ مِنْهَا إِلَى الطَّائِفِ فَحَاصَرَهَا بِضْعًا وَعِشْرِينَ لَيْلَةً، وَهَذَا يَقْتَضِي أَنَّ بَعْضَهَا فِي ذِي الْقَعْدَةِ بِلَا شَكٍّ. وَقَدْ قِيلَ: إِنَّمَا حَاصَرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً. قَالَ ابْنُ حَزْمٍ: وَهُوَ الصَّحِيحُ بِلَا شَكٍّ، وَهَذَا عَجِيبٌ مِنْهُ، فَمِنْ أَيْنَ لَهُ هَذَا التَّصْحِيحُ وَالْجَزْمُ بِهِ ؟ وَفِي " الصَّحِيحَيْنِ " عَنْ أَنَسِ بْنِ مَالِكٍ فِي قِصَّةِ الطَّائِفِ قَالَ: ( فَحَاصَرْنَاهُمْ أَرْبَعِينَ يَوْمًا فَاسْتَعْصَوْا وَتَمَنَّعُوا ) وَذَكَرَ الْحَدِيثَ، فَهَذَا الْحِصَارُ وَقَعَ فِي ذِي الْقَعْدَةِ بِلَا رَيْبٍ، وَمَعَ هَذَا فَلَا دَلِيلَ فِي الْقِصَّةِ؛ لِأَنَّ غَزْوَ الطَّائِفِ كَانَ مِنْ تَمَامِ غَزْوَةِ هَوَازِنَ، وَهُمْ بَدَءُوا رَسُولَ اللَّهِ ﷺ بِالْقِتَالِ، وَلَمَّا انْهَزَمُوا دَخَلَ مَلِكُهُمْ وَهُوَ مالك بن عوف النضري مَعَ ثَقِيفٍ فِي حِصْنِ الطَّائِفِ مُحَارِبِينَ رَسُولَ اللَّهِ ﷺ، فَكَانَ غَزْوُهُمْ مِنْ تَمَامِ الْغَزْوَةِ الَّتِي شَرَعَ فِيهَا، وَاللَّه أَعْلَمُ. وَقَالَ اللَّهُ تَعَالَى فِي سُورَةِ الْمَائِدَةِ، وَهِيَ مِنْ آخِرِ الْقُرْآنِ نُزُولًا، وَلَيْسَ فِيهَا مَنْسُوخٌ: ( يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُحِلُّوا شَعَائِرَ اللَّهِ وَلَا الشَّهْرَ الْحَرَامَ وَلَا الْهَدْيَ وَلَا الْقَلَائِدَ ) [ الْمَائِدَةِ: 2 ]. وَقَالَ فِي سُورَةِ الْبَقَرَةِ: ( يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَنْ سَبِيلِ اللَّهِ ) [ الْبَقَرَةِ: 217 ] فَهَاتَانِ آيَتَانِ مَدَنِيَّتَانِ بَيْنَهُمَا فِي النُّزُولِ نَحْوُ ثَمَانِيَةِ أَعْوَامٍ، وَلَيْسَ فِي كِتَابِ اللَّهِ وَلَا سُنَّةِ رَسُولِهِ نَاسِخٌ لِحُكْمِهِمَا، وَلَا أَجْمَعَتِ الْأُمَّةُ عَلَى نَسْخِهِ، وَمَنِ اسْتَدَلَّ عَلَى نَسْخِهِ بِقَوْلِهِ تَعَالَى: ( وَقَاتِلُوا الْمُشْرِكِينَ كَافَّةً ) [ التَّوْبَةِ: 36 ] وَنَحْوِهَا مِنَ الْعُمُومَاتِ، فَقَدِ اسْتَدَلَّ عَلَى النَّسْخِ بِمَا لَا يَدُلُّ عَلَيْهِ، وَمَنِ اسْتَدَلَّ عَلَيْهِ بِأَنَّ النَّبِيَّ ﷺ بَعَثَ أبا عامر فِي سِرِّيَّةٍ إِلَى أَوْطَاسٍ فِي ذِي الْقَعْدَةِ، فَقَدِ اسْتَدَلَّ بِغَيْرِ دَلِيلٍ؛ لِأَنَّ ذَلِكَ كَانَ مِنْ تَمَامِ الْغَزْوَةِ الَّتِي بَدَأَ فِيهَا الْمُشْرِكُونَ بِالْقِتَالِ، وَلَمْ يَكُنِ ابْتِدَاءً مِنْهُ لِقِتَالِهِمْ فِي الشَّهْرِ الْحَرَامِ.
Translation
✧ The Expedition of Khaybar in Muḥarram, year seven; and it is said in Jumādā al-Ūlā. Mūsā b. ʿUqbah said: When the Messenger of God ﷺ arrived at Madinah from al-Ḥudaybiyah, he stayed there twenty nights or close to that, then went out as a raider to Khaybar. God, mighty and majestic, had promised it to him while he was at al-Ḥudaybiyah. Mālik said: The conquest of Khaybar was in the sixth year, while the majority hold it was in the seventh. Abū Muḥammad b. Ḥazm asserted definitively that it was in the sixth without doubt. Perhaps the disagreement is based on the beginning of the calendar: is it the month of Rabīʿ al-Awwal, the month of his arrival in Madinah, or from Muḥarram at the start of the year? People have two approaches to this: the majority say the calendar began from Muḥarram, while Abū Muḥammad b. Ḥazm holds that it was from the month of Rabīʿ al-Awwal when he arrived. (The first to date by the Hijrah was Yaʿlā b. Umayyah in Yemen), as narrated by Imām Aḥmad with a sound chain. And it is said: ʿUmar b. al-Khaṭṭāb ؓ in the sixteenth year of the Hijrah. Shuʿbah said, from al-Ḥakam, from ʿAbd al-Raḥmān b. Abī Laylā, regarding His saying: “And He rewarded them with a near victory” (al-Fatḥ: 18), he said: Khaybar. Mūsā reported, from al-Zuhrī, that the conquest of Khaybar was in the year six. The correct view is that it was at the beginning of year seven, as we have stated. Yūnus b. Bukayr said, from Muḥammad b. Isḥāq, from al-Zuhrī, from ʿUrwah, from Marwān and al-Miswar, who said: The Messenger of God ﷺ returned in the year of al-Ḥudaybiyah, and Sūrat al-Fatḥ was revealed to him between Makkah and Madinah. He arrived in Madinah in Dhū al-Ḥijjah, and stayed there until he set out for Khaybar in Muḥarram. He camped at al-Rajīʿ—a wadi between Khaybar and Ghaṭafān—and feared that Ghaṭafān might reinforce them, so he spent the night until morning, then went against them. Al-Bayhaqī said: Al-Wāqidī narrated the same meaning from his teachers regarding his departure at the beginning of year seven of the Hijrah. ʿAbd Allāh b. Idrīs said, from Ibn Isḥāq: ʿAbd Allāh b. Abī Bakr narrated to me, saying: The conquest of Khaybar took place in the wake of Muḥarram, and the Prophet ﷺ arrived at the end of Ṣafar. Fighting the disbelievers and battling them in the sacred months: the Messenger of God ﷺ returned from al-Ḥudaybiyah in Dhū al-Ḥijjah and stayed there some days, then marched to Khaybar in Muḥarram. Thus said al-Zuhrī, from ʿUrwah, from Marwān and al-Miswar b. Makhramah. Likewise al-Wāqidī said: He departed at the beginning of year seven of the Hijrah. However, there is a problem with using this as evidence, because his departure was at the end of Muḥarram, not its beginning, and its conquest was only in Ṣafar. A stronger proof than that is the Prophet’s ﷺ pledge of allegiance from his Companions at the tree, the Pledge of al-Riḍwān, to fight and not flee, which took place in Dhū al-Qaʿdah. But there is no evidence in that, because he only accepted their pledge when news reached him that they had killed ʿUthmān and intended to fight him; only then did he accept the pledge. There is no disagreement about the permissibility of fighting in the sacred month when the enemy initiates; the disagreement concerns initiating combat during it. The majority permitted it and said that the prohibition of fighting in it is abrogated, and this is the school of the four imams, may God have mercy on them. ʿAṭāʾ and others held that it remains in force and is not abrogated. ʿAṭāʾ used to swear by God that fighting is not lawful in the sacred month, and that nothing has abrogated its prohibition. A stronger proof than these two is the Prophet’s ﷺ siege of al-Ṭāʾif, for he went out to it at the end of Shawwāl and besieged them for twenty-some nights, some of which fell in Dhū al-Qaʿdah. Indeed, he conquered Makkah with ten nights remaining of Ramaḍān and stayed there after the conquest nineteen days shortening the prayer, then went out against Hawāzin with twenty days remaining of Shawwāl. God granted him victory over Hawāzin, and he divided their spoils, then went from there to al-Ṭāʾif and besieged it for twenty-some nights. This necessarily implies that some of it was in Dhū al-Qaʿdah without doubt. It has also been said that he besieged them for only ten-some nights. Ibn Ḥazm said: That is the correct view without doubt. This is strange of him: from where does he get this correction and certainty? In the two Ṣaḥīḥs, from Anas b. Mālik, regarding the story of al-Ṭāʾif, he said: “We besieged them for forty days, and they remained defiant and held out,” and he mentioned the ḥadīth. This siege occurred in Dhū al-Qaʿdah without doubt. Nevertheless, there is no evidence in the story, because the expedition to al-Ṭāʾif was a continuation of the expedition against Hawāzin, and they initiated fighting against the Messenger of God ﷺ. When they were defeated, their king, Mālik b. ʿAwf al-Naḍrī, entered with Thaqīf into the fortress of al-Ṭāʾif fighting the Messenger of God ﷺ. Thus their expedition was a continuation of the one already begun, and God knows best. God Most High said in Sūrat al-Māʾidah, which is among the last of the Qurʾan to be revealed and contains no abrogation: “O you who believe, do not violate the rites of God, nor the sacred month, nor the sacrificial animal, nor the garlands” (al-Māʾidah: 2). And He said in Sūrat al-Baqarah: “They ask you about the sacred month—about fighting therein. Say, ‘Fighting therein is great [sin], but averting people from the way of God’” (al-Baqarah: 217). These are two Medinan verses, between whose revelation about eight years elapsed. There is nothing in the Book of God or the Sunnah of His Messenger that abrogates their ruling, nor has the community agreed upon its abrogation. Whoever argues for its abrogation from His saying: “And fight the polytheists all together” (al-Tawbah: 36) and similar general statements has argued from what does not indicate abrogation. And whoever argues from the fact that the Prophet ﷺ sent Abū ʿĀmir on a raiding party to Awṭās in Dhū al-Qaʿdah has argued without evidence, because that was a continuation of the expedition in which the polytheists initiated fighting, and it was not his initiating combat against them in the sacred month.
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