Tarikh (al-Tabari) 1341
The Expedition of Khaybar
ثُمَّ خَرَجَ رسول الله ﷺ غَادِيًا إِلَى خَيْبَرَ - وَكَانَ اللَّهُ - عَزَّ وَجَلَّ - وَعَدَهُ إِيَّاهَا وَهُوَ بِالْحُدَيْبِيَةِ، فَنَزَلَتْ عَلَيْهِ سُورَةُ الْفَتْحِ فِيمَا بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَأَعْطَاهُ اللَّهُ - تَعَالَى - فِيهَا خَيْبَرَ: وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا فَعَجَّلَ لَكُمْ هَذِهِ [الْفَتْحِ 20] - خَيْبَرَ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: أَمَرَ رَسُولُ اللَّهِ ﷺ أَصْحَابَهُ بِالْخُرُوجِ فَجَدُّوا فِي ذَلِكَ، وَاسْتَنْفَرَ مَنْ حَوْلِهِ مِمَّنْ شَهِدَ الْحُدَيْبِيَةَ يَغْزُونَ مَعَهُ، وَجَاءَهُ الْمُخَلَّفُونَ عَنْهُ فِي غَزْوَةِ الْحُدَيْبِيَةِ لِيَخْرُجُوا مَعَهُ رَجَاءَ الْغَنِيمَةِ، فَقَالَ: «لَا تَخْرُجُوا مَعِي إِلَّا رَاغِبِينَ فِي الْجِهَادِ، فَأَمَّا الْغَنِيمَةُ فَلَا». قَالَ أَنَسٌ ؓ: وَقَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي طَلْحَةَ ؓ حِينَ أَرَادَ الْخُرُوجَ إِلَى خَيْبَرَ: «الْتَمِسُوا إِلَيَّ غُلَامًا مِنْ غِلْمَانِكُمْ يَخْدِمُنِي» فَخَرَجَ أَبُو طَلْحَةَ مُرْدَفِي وَأَنَا غُلَامٌ، قَدْ رَاهَقْتُ، فَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا نَزَلَ خِدْمَتَهُ -، فَسَمِعْتُهُ كَثِيرًا مَا يَقُولُ: «اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَمِّ وَالْحُزْنِ وَالْعَجْزِ وَالْكَسَلِ وَالْبُخْلِ وَالْجُبْنِ وَضَلَعِ الدِّينِ وَغَلَبَةِ الرِّجَالِ» رَوَاهُ سَعِيدُ بْنُ مَنْصُورٍ. وَاسْتَخْلَفَ رَسُولُ اللَّهِ ﷺ عَلَى الْمَدِينَةِ. قَالَ ابْنُ هِشَامٍ: نُمَيْلَةَ أَيْ بِضَمِّ النُّونِ، وَفَتْحِ الْمِيمِ، وَسُكُونِ التَّحْتِيَّةِ، ابْنَ عَبْدِ اللَّهِ اللَّيْثِيَّ. - كَذَا قَالَ وَالصَّحِيحُ سِبَاعُ - بِكَسْرِ السِّينِ بْنُ عُرْفُطَةَ - بِعَيْنٍ مُهْمَلَةٍ مَضْمُومَةٍ فَرَاءٍ سَاكِنَةٍ فَفَاءٍ مَضْمُومَةٍ، فَطَاءٍ مُهْمَلَةٍ كَمَا رَوَاهُ الْإِمَامُ أَحْمَدُ، وَالْبُخَارِيُّ فِي التَّارِيخِ الصَّغِيرِ، وَابْنُ خُزَيْمَةَ، وَالطَّحَاوِيُّ، وَالْحَاكِمُ، وَالْبَيْهَقِيُّ عَنْ أَبِي هُرَيْرَةَ - ؓ. وَدَفَعَ الرَّايَةَ إلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، وَكَانَتْ بَيْضَاءَ. وَأَخْرَجَ مَعَهُ أُمَّ الْمُؤْمِنِينَ أُمَّ سَلَمَةَ - ؓ. وَلَمَّا تَجَهَّزَ رَسُولُ اللَّهِ ﷺ وَالنَّاسُ شَقَّ عَلَى يَهُودِ الْمَدِينَةِ الَّذِينَ هُمْ مُوَادِعُو رَسُولِ اللَّهِ ﷺ وَعَرَفُوا أَنَّهُ إِنْ دَخَلَ خَيْبَرَ أَهْلَكَ أَهْلَ خَيْبَرَ، كَمَا أَهْلَكَ بَنِي قَيْنُقَاعَ، وَالنَّضِيرِ وَقُرَيْظَةَ. وَلَمْ يَبْقَ أَحَدٌ مِنْ يَهُودِ الْمَدِينَةِ لَهُ عَلَى أَحَدٍ مِنَ الْمُسْلِمِينَ حَقٌّ إِلَّا لَزِمَهُ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ عَنْ شُيُوخِهِ، وَأَحْمَدُ، وَالطَّبَرَانِيُّ عَنِ ابْنِ أَبِي حَدْرَدٍ بِمُهْمَلَاتٍ وَزْنَ جَعْفَرٍ - بِسَنَدٍ صَحِيحٍ أَنَّهُ كَانَ لِأَبِي الشَّحْمِ الْيَهُودِيِّ خَمْسَةَ دَرَاهِمَ، وَلَفْظُ الطَّبَرَانِيِّ: أَرْبَعَةُ دَرَاهِمَ فِي شَعِيرٍ أَخَذَهُ لِأَهْلِهِ فَلَزِمَهُ. فَقَالَ: أَجِّلْنِي فَإِنِّي أَرْجُو أَنْ أَقْدَمَ عَلَيْكَ فَأَقْضِيكَ حَقَّكَ إِنْ شَاءَ اللَّهُ، قَدْ وَعَدَ اللَّهُ - تَعَالَى - نَبِيَّهُ أَنْ يَغْنَمَهُ خَيْبَرُ، فَقَالَ أَبُو الشَّحْمِ حَسَدًا وَبَغْيًا: أَتَحْسَبُونَ أَنَّ قِتَالَ خَيَابِرَ مِثْلَ مَا تَلْقَوْنَ مِنَ الْأَعْرَابِ، فِيهَا - وَالتَّوْرَاةِ - عَشَرَةَ آلَافِ مُقَاتِلٍ، وَتَرَافَعَا إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ رَسُولُ اللَّهِ - ﷺ: «أَعْطِهِ حَقَّهُ» قَالَ عَبْدُ اللَّهِ: وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أَقْدِرُ عَلَيْهَا قَالَ: أَعْطِهِ حَقَّهُ. قَالَ وَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا قَالَ ثَلَاثًا لَمْ يُرَاجِعْ. قَالَ عَبْدُ اللَّهِ: فَخَرَجْتُ فَبِعْتُ أَحَدًا ثَوْبِي بِثَلَاثَةِ دَرَاهِمَ، وَطَلَبْتُ بَقِيَّةَ حَقِّهِ فَدَفَعْتُ إِلَيْهِ وَلَبِسْتُ ثَوْبِي الْآخَرَ. وَأَعْطَانِي ابْنُ أَسْلَمَ بْنِ حَرِيشٍ بِفَتْحِ الْحَاءِ وَكَسْرِ الرَّاءِ وَبِالشِّينِ الْمُعْجَمَةِ ثَوْبًا آخَرَ. وَلَفْظُ الطَّبَرَانِيِّ: فَخَرَجَ بِهِ ابْنُ أَبِي حَدْرَدٍ إِلَى السُّوقِ وَعَلَى رَأْسِهِ عِصَابَةٌ وَهُوَ يَأْتَزِرُ بِمِئْزَرٍ، فَنَزَعَ الْعِمَامَةَ عَنْ رَأْسِهِ فَأْتَزَرَ بِهَا، وَنَزَعَ الْبُرْدَةَ فَقَالَ: اشْتَرِ مِنِّي هَذِهِ، فَبَاعَهَا مِنْهُ بِالدَّرَاهِمِ فَمَرَّتْ عَجُوزٌ فَقَالَتْ: مَا لَكَ يَا صَاحِبَ رَسُولِ اللَّهِ ﷺ فَأَخْبَرَهَا، فَقَالَتْ: هَادُونَكَ هَذَا الْبُرْدَ، فَطَرَحْتُهُ عَلَيْهِ، فَخَرَجْتُ فِي ثَوْبَيْنِ مَعَ الْمُسْلِمِينَ، وَنَفَّلَنِي اللَّهُ - تَعَالَى - مِنْ خَيْبَرَ، وَغَنِمْتُ امْرَأَةً بَيْنَهَا وَبَيْنَ أَبِي الشَّحْمِ قَرَابَةٌ، فَبِعْتُهَا مِنْهُ. وَجَاءَ أَبُو عَبَسِ - بِمُوَحَّدَةٍ - ابْنُ جَبْرٍ - بِفَتْحِ الْجِيمِ وَسُكُونِ الْمُوَحَّدَةِ، فَقَالَ يَا رَسُولَ اللَّهِ مَا عِنْدِي نَفَقَةٌ وَلَا زَادٌ وَلَا ثَوْبٌ أَخْرُجُ فِيهِ، فَأَعْطَاهُ رَسُولُ اللَّهِ ﷺ شَقَّةً سُنْبُلَانِيَّةٌ: جِنْسٌ مِنَ الْغَلِيظِ شَبِيهٌ بِالْكِرْبَاسِ. [ ارْتِجَازُ ابْنِ الْأَكْوَعِ وَدُعَاءُ الرَّسُولِ لَهُ وَاسْتِشْهَادُهُ ] قَالَ سَلَمَةُ: خَرَجْنَا مَعَ النَّبِيِّ ﷺ إِلَى خَيْبَرَ فَسِرْنَا لَيْلًا فَقَالَ رَجُلٌ مِنَ الْقَوْمِ لِعَامِرِ بْنِ الْأَكْوَعِ أَلَا تُسْمِعُنَا مِنْ هُنَيْهَاتِكَ وَكَانَ عَامِرٌ رَجُلًا شَاعِرًا فَنَزَلَ يَحْدُو بِالْقَوْمِ يَقُولُ: اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا فَاغْفِرْ فِدَاءً لَكَ مَا اتَّقَيْنَا وَأَلْقِيَنَّ سَكِينَةً عَلَيْنَا وَثَبِّتِ الْأَقْدَامَ إِنْ لَاقَيْنَا إِنَّا إِذَا صِيحَ بِنَا أَتَيْنَا وَبِالصِّيَاحِ عَوَّلُوا عَلَيْنَا فَقَالَ رَسُولُ اللَّهِ ﷺ: «مَنْ هَذَا السَّائِقُ ؟ قَالُوا: عَامِرُ بْنُ الْأَكْوَعِ قَالَ: «يَرْحَمُهُ اللَّهُ» وَفِي رِوَايَةٍ «غَفَرَ لَكَ رَبُّكَ». قَالَ: وَمَا اسْتَغْفَرَ رَسُولُ اللَّهِ ﷺ لِإِنْسَانٍ يَخُصُّهُ إِلَّا اسْتُشْهِدَ. فَقَالَ عُمَرُ - وَهُوَ عَلَى جَمَلٍ: وَجَبَتْ يَا رَسُولَ اللَّهِ: لَوْلَا أَمْتِعَتُنَا بِعَامِرٍ. فَقُتِلَ يَوْمَ خَيْبَرَ شَهِيدًا، وَكَانَ قَتَلَهُ، فِيمَا بَلَغَنِي، أَنَّ سَيْفَهُ رَجَعَ عَلَيْهِ وَهُوَ يُقَاتِلُ، فَكَلَمَهُ كَلْمًا شَدِيدًا، فَمَاتَ مِنْهُ؛ فَكَانَ الْمُسْلِمُونَ قَدْ شَكُّوا فِيهِ، وَقَالُوا: إنَّمَا قَتَلَهُ سِلَاحُهُ، حَتَّى سَأَلَ ابْنُ أَخِيهِ سَلَمَةُ بْنُ عَمْرِو بْنِ الْأَكْوَعِ رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ، وَأَخْبَرَهُ بِقَوْلِ النَّاسِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: إنَّهُ لَشَهِيدٌ، وَصَلَّى عَلَيْهِ، فَصَلَّى عَلَيْهِ الْمُسْلِمُونَ. قَوْلُ عَامِرٍ: اللَّهُمَّ لَوْلَا أَنْتَ مَا اهْتَدَيْنَا، قَالَ الْحَافِظُ فِي هَذَا: الْقَسَمُ زِحَافُ الْخَزَمِ بِالْمُعْجَمَتَيْنِ، وَهُوَ زِيَادَةُ سَبَبٍ خَفِيفٍ، وَفِي الصَّحِيحِ فِي الْجِهَادِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ: أَنَّهُ مِنْ شِعْرِ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ، فَيُحْتَمَلُ أَنْ يَكُونَ هُوَ وَعَامِرٌ تَوَارَدَا عَلَى مَا تَوَارَدَ عَلَيْهِ بِدَلِيلِ مَا وَقَعَ لِكُلٍّ مِنْهُمَا مِمَّا لَيْسَ عِنْدَ الْآخَرِ وَاسْتَعَانَ عَامِرٌ بِبَعْضِ مَا سَبَقَهُ إِلَيْهِ ابْنُ رَوَاحَةَ. الْخَامِسُ: اسْتَشْكَلَ قَوْلُ عَامِرٍ: «فِدَاءً» بِأَنَّهُ لَا يُقَالُ فِي حَقِّ اللَّهِ - تَعَالَى، إِذْ مَعْنَى «فِدَاءٌ» نَفْدِيكَ بِأَنْفُسِنَا، فَحُذِفَ مُتَعَلِّقُ الْفِعْلِ لِلشُّهْرَةِ، وَإِنَّمَا يُتَصَوَّرُ الْفِدَاءُ لِمَنْ يَجُوزُ عَلَيْهِ الْفَنَاءُ، وَأُجِيبَ عَنْ ذَلِكَ بِأَنَّهَا كَلِمَةٌ لَا يُرَادُ ظَاهِرُهَا، بَلِ الْمُرَادُ بِهَا الْمَحَبَّةُ وَالتَّعْظِيمُ، مَعَ قَطْعِ النَّظَرِ عَنْ ظَاهِرِ اللَّفْظِ، وَقِيلَ: الْمُخَاطَبُ بِهَذَا الشِّعْرِ النَّبِيُّ ﷺ وَالْمَعْنَى، لَا تُؤَاخِذْنَا بِتَقْصِيرِنَا فِي حَقِّكَ وَنَصْرِكَ، وَعَلَى هَذَا فَقَوْلُهُ: «اللَّهُمَّ» لَمْ يَقْصِدْ بِهِ الدُّعَاءَ، وَإِنَّمَا افْتَتَحَ بِهَا الْكَلَامَ، وَالْمُخَاطَبُ بِقَوْلِهِ: لَوْلَا أَنْتَ النَّبِيُّ ﷺ وَيُعَكِّرُ عَلَيْهِ قَوْلَهُ بَعْدَ ذَلِكَ: فَأَنْزِلَنْ سَكِينَةً عَلَيْنَا: وَثَبِّتِ الْأَقْدَامَ إِنْ لَاقَيْنَا، فَإِنَّهُ دُعَاءٌ لِلَّهِ، وَيُحْتَمَلُ أَنْ يَكُونَ الْمَعْنَى، فَاسْأَلْ رَبَّكَ أَنْ يَنْزِلَ وَيُثَبِّتَ. ورَوَى الْحَارِثُ بْنُ أَبِي أُسَامَةَ عَنْ أَبِي أُمَامَةَ، وَالْبَيْهَقِيُّ عَنْ ثَوْبَانَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ فِي غَزْوَةِ خَيْبَرَ: «مَنْ كَانَ مُضَعَّفًا أَوْ مُصَعَّبًا فَلْيَرْجِعْ». وَأَمَرَ بِلَالًا فَنَادَى بِذَلِكَ، فَرَجَعَ نَاسٌ، وَفِي الْقَوْمِ رَجُلٌ عَلَى صَعْبٍ، فَمَرَّ مِنَ اللَّيْلِ عَلَى سَوَادٍ فَنَفَرَ بِهِ فَصَرَعَهُ فَلَمَّا جَاءُوا بِهِ رَسُولَ اللَّهِ ﷺ قَالَ: «مَا شَأْنُ صَاحِبِكُمْ ؟ » فَأَخْبَرُوهُ، فَقَالَ: «يَا بِلَالُ، مَا كُنْتَ أَذَّنْتَ فِي النَّاسِ، مَنْ كَانَ مُضَعَّفًا أَوْ مُصَعَّبًا فَلْيَرْجِعْ» ؟ قَالَ: نَعَمْ. فَأَبَى أَنْ يُصَلِّيَ عَلَيْهِ. زَادَ الْبَيْهَقِيُّ، وَأَمَرَ بِلَالًا فَنَادَى فِي النَّاسِ «الْجَنَّةُ لَا تَحِلُّ لِعَاصٍ» ثَلَاثًا. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَبَيْنَا رَسُولُ اللَّهِ ﷺ فِي الطَّرِيقِ فِي لَيْلَةٍ مُقْمِرَةٍ إِذْ أَبْصَرَ رَجُلًا يَسِيرُ أَمَامَهُ عَلَيْهِ شَيْءٌ يَبْرُقُ فِي الْقَمَرِ كَأَنَّهُ فِي شَمْسٍ وَعَلَيْهِ بَيْضَةٌ فَقَالَ رَسُولُ اللَّهِ ﷺ: «مَنْ هَذَا» ؟ فَقِيلَ: أَبُو عَبْسِ بْنُ جَبْرٍ فَقَالَ رَسُولُ اللَّهِ ﷺ «أَدْرِكُوهُ قَالَ: فَأَدْرَكُونِي فَحَبَسُونِي، فَأَخَذَنِي مَا تَقَدَّمَ وَمَا تَأَخَّرَ، فَظَنَنْتُ أَنَّهُ قَدْ أُنْزِلَ فِيَّ أَمْرٌ مِنَ السَّمَاءِ، فَجَعَلْتُ أَتَذَكَّرُ مَا فَعَلْتُ حَتَّى لَحِقَنِي رَسُولُ اللَّهِ ﷺ فَقَالَ: «مَا لَكَ تَقَدَّمُ النَّاسَ لَا تَسِيرُ مَعَهُمْ» ؟ قُلْتُ: يَا رَسُولَ اللَّهِ: إِنَّ نَاقَتِي نَجِيبَةٌ، قَالَ: فَأَيْنَ الشَّقِيقَةُ الَّتِي كَسَوْتُكَ» قَلَتْ يَا رَسُولَ اللَّهِ: بِعْتُهَا بِثَمَانِيَةِ دَرَاهِمَ، فَتَزَوَّدْتُ بِدِرْهَمَيْنِ وَتَرَكْتُ لِأَهْلِي دِرْهَمَيْنِ، وَابْتَعْتُ هَذِهِ الْبُرْدَةَ بِأَرْبَعَةِ دَرَاهِمَ، فَتَبَسَّمَ رَسُولُ اللَّهِ ﷺ ثُمَّ قَالَ: «أَنْتَ وَاللَّهِ يَا أَبَا عَبْسٍ وَأَصْحَابُكَ مِنَ الْفُقَرَاءِ وَالَّذِي نَفْسِي بِيَدِهِ، لَئِنْ سَلِمْتُمْ وَعِشْتُمْ قَلِيلًا لِيَكْثُرَنَّ زَادُكُمْ، وَلَيَكْثُرَنَّ مَا تَتْرُكُونَ لِأَهْلِيكُمْ وَلَتَكْثُرَنَّ دَرَاهِمُكُمْ وَعَبِيدُكُمْ وَمَا ذَلِكَ لَكُمْ بِخَيْرٍ». قَالَ أَبُو عَبْسٍ: فَكَانَ وَاللَّهِ كَمَا قَالَ رَسُولُ اللَّهِ ﷺ. قَالَ سُوَيْدُ بْنُ النُّعْمَانِ ؓ: إِنَّ رَسُولَ اللَّهِ ﷺ لَمَّا وَصَلَ إِلَى الصَّهْبَاءِ - وَهِيَ أَدْنَى خَيْبَرَ - صَلَّى الْعَصْرَ، ثُمَّ دَعَا بِالْأَزْوَادِ، فَلَمْ يُؤْتَ إِلَّا بِالسَّوِيقِ، فَأَمَرَ بِهِ فَثُرِّيَ فَأَكَلَ رَسُولُ اللَّهِ ﷺ وَأَكَلْنَا مَعَهُ، ثُمَّ قَامَ إِلَى الْمَغْرِبِ فَمَضْمَضَ وَمَضْمَضْنَا ثُمَّ صَلَّى وَلَمْ يَتَوَضَّأْ. رَوَاهُ الْبُخَارِيُّ، وَالْبَيْهَقِيُّ. زَادَ مُحَمَّدُ بْنُ عُمَرَ: ثُمَّ صَلَّى بِالنَّاسِ الْعِشَاءَ، ثُمَّ دَعَا بِالْأَدِلَّاءِ فَجَاءَ حَسِيلُ بْنُ خَارِجَةَ وَعَبْدُ اللَّهِ بْنُ نُعَيْمٍ الْأَشْجَعِيُّ فَقَالَ رَسُولُ اللَّهِ ﷺ لِحَسِيلٍ: يَا حَسِيلُ: امْضِ أَمَامَنَا حَتَّى تَأْخُذَ بِنَا صُدُورَ الْأَوْدِيَةِ حَتَّى تَأْتِيَ خَيْبَرَ مِنْ بَيْنِهَا وَبَيْنَ الشَّامِ، فَأَحُولُ بَيْنَهُمْ وَبَيْنَ الشَّامِ وَبَيْنَ حُلَفَائِهِمْ مِنْ غَطَفَانَ» فَقَالَ حَسِيلٌ: أَنَا أَسْلُكُ بِكَ، فَانْتَهَى بِهِ إِلَى مَوْضِعٍ لَهُ طُرُقٌ، فَقَالَ: يَا رَسُولَ اللَّهِ إِنَّ لَهَا طُرُقًا تُؤْتَى مِنْهَا كُلِّهَا. فَقَالَ رَسُولُ اللَّهِ ﷺ «سَمِّهَا لِي» وَكَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّ الْفَأْلَ الْحَسَنَ وَالِاسْمَ الْحَسَنَ، وَيَكْرَهُ الطِّيَرَةَ، وَالِاسْمَ الْقَبِيحَ، فَقَالَ: لَهَا طَرِيقٌ يُقَالُ لَهَا حَزَنٌ، وَطَرِيقٌ يُقَالُ لَهَا: شَاشٌ، وَطَرِيقٌ يُقَالُ لَهَا حَاطِبٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ «لَا تَسْلُكْهَا». قَالَ: لَمْ يَبْقَ إِلَّا طَرِيقٌ وَاحِدٌ يُقَالُ لَهُ: مَرْحَبٌ، فَقَالَ رَسُولُ اللَّهِ - ﷺ «اسْلُكْهَا». قَالَ ابْنُ إِسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ حِينَ خَرَجَ مِنَ الْمَدِينَةِ إِلَى خَيْبَرَ، سَلَكَ عَلَى عِصْرٍ، فَبُنِيَ لَهُ فِيهَا مَسْجِدٌ، ثُمَّ عَلَى الصَّهْبَاءِ، ثُمَّ أَقْبَلَ بِجَيْشِهِ حَتَّى نَزَلَ بِهِ بِوَادٍ يُقَالُ لَهُ: الرَّجِيعُ. فَنَزَلَ بَيْنَهُمْ وَبَيْنَ غَطَفَانَ؛ لِيَحُولَ بَيْنَهُمْ وَبَيْنَ أَنْ يُمِدُّوا أَهْلَ خَيْبَرَ - وَكَانُوا لَهُمْ مُظَاهِرِينَ عَلَى رَسُولِ اللَّهِ ﷺ - فَبَلَغَنِي أَنَّ غَطَفَانَ لَمَّا سَمِعُوا بِذَلِكَ جَمَعُوا، ثُمَّ خَرَجُوا لِيُظَاهِرُوا الْيَهُودَ عَلَيْهِ، حَتَّى إِذَا سَارُوا مَنْقَلَةً، سَمِعُوا خَلْفَهُمْ فِي أَمْوَالِهِمْ وَأَهْلِيهِمْ حِسًّا، ظَنُّوا، أَنَّ الْقَوْمَ قَدْ خَالَفُوا إِلَيْهِمْ، فَرَجَعُوا عَلَى أَعْقَابِهِمْ، فَأَقَامُوا فِي أَمْوَالِهِمْ وَأَهْلِيهِمْ، وَخَلَّوْا بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ خَيْبَرَ
Translation
✧ Then the Messenger of God ﷺ departed early for Khaybar — and God, Almighty and Glorious, had promised it to him while he was at Ḥudaybiyah. The Sūrah of the Conquest came down upon him between Makkah and Madinah, and God, the Exalted, gave him Khaybar in it: “God has promised you abundant spoils that you will take, and He hastened this for you” [al-Fatḥ 20] — Khaybar. Muḥammad b. ʿUmar said: The Messenger of God ﷺ commanded his companions to set out, and they were diligent in that, and he called upon those around him who had witnessed Ḥudaybiyah to raid with him. Those who had stayed behind from him in the raid of Ḥudaybiyah came to him to go out with him hoping for spoils. He said: “Do not go out with me except desirous of jihād; as for spoils, then no.” Anas ؓ said: The Messenger of God ﷺ said to Abū Ṭalḥah ؓ, when he wanted to go out to Khaybar: “Seek for me a lad from your lads to serve me.” So Abū Ṭalḥah went out with me riding behind him, and I was a lad who had nearly reached puberty. When the Messenger of God ﷺ dismounted, I served him. I often heard him say: “O God, I seek refuge in You from anxiety and grief, incapacity and laziness, miserliness and cowardice, the burden of debt, and the domination of men.” Reported by Saʿīd b. Manṣūr. The Messenger of God ﷺ appointed a deputy over Madinah. Ibn Hishām said: Numaylah — that is, with a ḍammah on the nūn, a fatḥah on the mīm, and a sukūn on the yāʾ — b. ʿAbd Allāh al-Laythī. This is what he said, but the correct one is Sibāʿ — with a kasrah on the sīn — b. ʿUrfuṭah — with an unpointed ʿayn bearing a ḍammah, a quiescent rāʾ, a fāʾ bearing a ḍammah, and an unpointed ṭāʾ, as reported by Imam Aḥmad, al-Bukhārī in al-Tārīkh al-Ṣaghīr, Ibn Khuzaymah, al-Ṭaḥāwī, al-Ḥākim, and al-Bayhaqī from Abū Hurayrah ؓ. He gave the banner to ʿAlī b. Abī Ṭālib ؓ, and it was white. He took with him the Mother of the Believers Umm Salamah ؓ. When the Messenger of God ﷺ and the people prepared to set out, it weighed heavily on the Jews of Madinah who were in truce with the Messenger of God ﷺ, and they knew that if he entered Khaybar he would destroy the people of Khaybar, just as he destroyed the Banū Qaynuqāʿ, al-Naḍīr, and Qurayẓah. None of the Jews of Madinah remained who had a right against any of the Muslims but it stuck to him. Muḥammad b. ʿUmar reported from his shaykhs, and Aḥmad and al-Ṭabarānī from Ibn Abī Ḥadrad — with unpointed letters, of the pattern Jaʿfar — with a sound chain, that the Jew Abū al-Shaḥm had five dirhams owed to him; al-Ṭabarānī's wording is: four dirhams for barley he had taken for his family, so it became binding on him. He said: “Grant me a delay, for I hope to come to you and pay you your due, if God wills. God, the Exalted, has promised His Prophet that He will give him Khaybar as spoils.” Abū al-Shaḥm said, out of envy and transgression: “Do you reckon that fighting the people of Khaybar is like what you meet from the Bedouins? In it — by the Torah — are ten thousand fighters.” They brought the dispute before the Messenger of God ﷺ, and the Messenger of God ﷺ said: “Give him his due.” ʿAbd Allāh said: “By the One who sent you with the truth, I cannot afford it.” He said: “Give him his due.” He said: “When the Messenger of God ﷺ said something three times, he was not argued with.” ʿAbd Allāh said: I went out and sold one of my two garments for three dirhams and sought the remainder of his due, so I paid him, and I wore my other garment. Ibn Aslam b. Ḥarīsh — with a fatḥah on the ḥāʾ, a kasrah on the rāʾ, and a dotted shīn — gave me another garment. Al-Ṭabarānī's wording: Ibn Abī Ḥadrad went out with it to the market, and on his head was a turban, and he was wrapped in a waist-wrapper. He removed the turban from his head and wrapped himself with it, and he took off the cloak and said: “Buy this from me.” He sold it to him for the dirhams. An old woman passed by and said: “What is the matter with you, O companion of the Messenger of God ﷺ?” He told her, and she said: “Here, take this cloak,” and she threw it over him. He said: “I went out with the Muslims in two garments, and God, the Exalted, granted me booty from Khaybar, and I captured a woman who was related to Abū al-Shaḥm, and I sold her to him.” Abū ʿAbs — with a single-pointed bāʾ — b. Jabr — with a fatḥah on the jīm and a sukūn on the single-pointed bāʾ — came and said: “O Messenger of God, I have no provisions, no supplies, and no garment to go out in.” So the Messenger of God ﷺ gave him a piece of sunbulānī cloth, a kind of coarse fabric resembling karbās. [Ibn al-Akwaʿ's Rajaz Verses, the Messenger's Supplication for Him, and His Martyrdom] Salamah said: We went out with the Prophet ﷺ to Khaybar and traveled by night. A man from the people said to ʿĀmir b. al-Akwaʿ: “Will you not let us hear some of your little songs?” ʿĀmir was a poet. So he dismounted and drove the people along, saying: O God, were it not for You, we would not have been guided, nor given charity, nor prayed; So forgive us, as a ransom for You, for what we have feared. And cast down tranquility upon us; And make firm our feet if we meet the enemy. When the cry is raised among us, we come; And upon the cry they have relied on us. The Messenger of God ﷺ said: “Who is this driver?” They said: “ʿĀmir b. al-Akwaʿ.” He said: “May God have mercy on him.” In another narration: “May your Lord forgive you.” He said: The Messenger of God ﷺ did not ask forgiveness for a particular person but that he was martyred. ʿUmar said, while he was on a camel: “It is assured, O Messenger of God. Would that you had let us enjoy ʿĀmir.” He was killed on the day of Khaybar as a martyr. What killed him, as it reached me, was that his sword turned back on him while he was fighting, and it wounded him severely, and he died from it. So the Muslims had doubts about him and said: “His own weapon killed him,” until his nephew Salamah b. ʿAmr b. al-Akwaʿ asked the Messenger of God ﷺ about that and informed him of what the people were saying. The Messenger of God ﷺ said: “He is indeed a martyr,” and he prayed over him, and the Muslims prayed over him. As for ʿĀmir's words, “O God, were it not for You, we would not have been guided,” al-Ḥāfiẓ said about this: the oath is due to the license of khazam, with two dotted letters, which is the addition of a light element. In the Ṣaḥīḥ, in the chapter on jihād, from al-Barāʾ b. ʿĀzib, it is attributed to the poetry of ʿAbd Allāh b. Rawāḥah. It is possible that he and ʿĀmir both happened upon the same theme, as evidenced by what each of them included that the other did not, and ʿĀmir borrowed some of what Ibn Rawāḥah had preceded him with. Fifth: The statement of ʿĀmir “ransom” was considered problematic because it is not said with respect to God, the Exalted, since the meaning of “ransom” is “we ransom You with ourselves,” so the object of the verb was omitted due to its being well-known. Ransom can only be conceived for one subject to perishing. The response to this is that it is a word whose literal sense is not intended; rather, what is meant by it is love and veneration, disregarding the literal wording. It was also said: the one addressed by this poetry is the Prophet ﷺ, and the meaning is: do not hold us accountable for our shortcomings in your right and your support. On this interpretation, his saying “O God” was not intended as supplication; rather, he opened the speech with it, and the one addressed by “were it not for You” is the Prophet ﷺ. But this is undermined by his saying after that: “So send down tranquility upon us, and make firm our feet if we meet,” for that is a supplication to God. It is possible that the meaning is: ask your Lord to send down and make firm. Al-Ḥārith b. Abī Usāmah reported from Abū Umāmah, and al-Bayhaqī from Thawbān ؓ, that the Messenger of God ﷺ said during the raid of Khaybar: “Whoever is weakened or has a refractory mount, let him return.” He ordered Bilāl, and he called that out. Some people returned. Among the people was a man on a refractory mount, and at night he passed by a black shape, and it shied with him and threw him. When they brought him to the Messenger of God ﷺ, he said: “What is the matter with your companion?” They told him. He said: “O Bilāl, did you not proclaim to the people: whoever is weakened or has a refractory mount, let him return?” He said: “Yes.” But he refused to pray over him. Al-Bayhaqī added: And he ordered Bilāl, and he called out among the people: “Paradise is not lawful for a disobedient one,” three times. Muḥammad b. ʿUmar said: While the Messenger of God ﷺ was on the road on a moonlit night, he saw a man riding ahead of him with something shining in the moonlight as if it were in sunlight, and he had on a helmet. The Messenger of God ﷺ said: “Who is this?” It was said: “Abū ʿAbs b. Jabr.” The Messenger of God ﷺ said: “Catch up with him.” He said: They caught up with me and detained me. I was seized by what had gone before and what would come after, and I thought that something had been revealed from heaven concerning me. I began to recall what I had done until the Messenger of God ﷺ caught up with me and said: “What is the matter with you that you go ahead of the people and do not travel with them?” I said: “O Messenger of God, my she-camel is excellent.” He said: “Where is the shaqīqah that I clothed you with?” I said: “O Messenger of God, I sold it for eight dirhams. I provisioned myself with two dirhams, left two dirhams for my family, and bought this cloak for four dirhams.” The Messenger of God ﷺ smiled, then said: “By God, O Abū ʿAbs, you and your companions are among the poor. By the One in whose hand is my soul, if you remain safe and live for a little while, your provisions will certainly increase, and what you leave for your families will certainly increase, and your dirhams and slaves will certainly increase, but that is not good for you.” Abū ʿAbs said: By God, it was as the Messenger of God ﷺ said. Suwayd b. al-Nuʿmān ؓ said: When the Messenger of God ﷺ reached al-Ṣahbāʾ — which is the nearest part of Khaybar — he prayed the afternoon prayer, then called for provisions, and nothing was brought except sawīq. He ordered it, and it was moistened, and the Messenger of God ﷺ ate, and we ate with him. Then he stood for the sunset prayer, rinsed his mouth, and we rinsed our mouths, then he prayed without performing ablution. Reported by al-Bukhārī and al-Bayhaqī. Muḥammad b. ʿUmar added: Then he led the people in the evening prayer, then called for guides. Ḥasīl b. Khārijah and ʿAbd Allāh b. Nuʿaym al-Ashjaʿī came. The Messenger of God ﷺ said to Ḥasīl: “O Ḥasīl, proceed ahead of us until you take us through the heads of the valleys until you bring us to Khaybar from between it and Syria, so that I may come between them and Syria and between their allies from Ghaṭafān.” Ḥasīl said: “I will take you by a route.” He brought him to a place that had several roads. He said: “O Messenger of God, it has roads from which it can be approached from all of them.” The Messenger of God ﷺ said: “Name them for me.” The Messenger of God ﷺ loved good omens and good names, and disliked evil omens and ugly names. He said: “It has a road called Ḥazn, a road called Shāsh, and a road called Ḥāṭib.” The Messenger of God ﷺ said: “Do not take it.” He said: “There remains only one road called Marḥab.” The Messenger of God ﷺ said: “Take it.” Ibn Isḥāq said: When the Messenger of God ﷺ went out from Madinah to Khaybar, he traveled by way of ʿIṣr, and a mosque was built for him there, then by way of al-Ṣahbāʾ. Then he advanced with his army until he camped in a valley called al-Rajīʿ. He camped between them and Ghaṭafān to prevent them from reinforcing the people of Khaybar, for they were allies against the Messenger of God ﷺ. It reached me that when Ghaṭafān heard of that, they gathered and went out to support the Jews against him, until when they had traveled one stage, they heard behind them, in their wealth and families, a sound, and they thought that the people had turned against them. So they returned on their heels and stayed with their wealth and families, leaving the way open between the Messenger of God ﷺ and Khaybar.
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