Tarikh (al-Tabari) 1350
The Expedition of Khaybar
قِصَّةِ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ النَّضَرِيَّةِ، ؓ وَكَانَ مِنْ شَأْنِهَا أَنَّهُ لَمَّا أَجْلَى رَسُولُ اللَّهِ ﷺ يَهُودَ بَنِي النَّضِيرِ مِنَ الْمَدِينَةِ فَذَهَبَ عَامَّتُهُمْ إِلَى خَيْبَرَ، وَفِيهِمْ حُيَيُّ بْنُ أَخْطَبَ وَبَنُو أَبِي الْحُقَيْقِ، وَكَانُوا ذَوِي أَمْوَالٍ وَشَرَفٍ فِي قَوْمِهِمْ، وَكَانَتْ صَفِيَّةُ إِذْ ذَاكَ طِفْلَةً دُونَ الْبُلُوغِ، ثُمَّ لَمَّا تَأَهَّلَتْ لِلتَّزْوِيجِ، تَزَوَّجَهَا بَعْضُ بَنِي عَمِّهَا، فَلَمَّا زُفَّتْ إِلَيْهِ وَأُدْخِلَتْ عَلَيْهِ بَنَى بِهَا، وَمَضَى عَلَى ذَلِكَ لَيَالٍ، رَأَتْ فِي مَنَامِهَا كَأَنَّ قَمَرَ السَّمَاءِ قَدْ سَقَطَ فِي حِجْرِهَا، فَقَصَّتْ رُؤْيَاهَا عَلَى ابْنِ عَمِّهَا، فَلَطَمَ وَجْهَهَا، وَقَالَ: أَتَتَمَنَّيْنَ مَلِكَ يَثْرِبَ أَنْ يَصِيرَ بَعْلَكِ. فَمَا كَانَ إِلَّا مَجِيءُ رَسُولِ اللَّهِ ﷺ وَحِصَارُهُ إِيَّاهُمْ، فَكَانَتْ صَفِيَّةُ فِي جُمْلَةِ السَّبْيِ، وَكَانَ زَوْجُهَا فِي جُمْلَةِ الْقَتْلَى. وَلَمَّا اصْطَفَاهَا رَسُولُ اللَّهِ ﷺ، وَصَارَتْ فِي حَوْزِهِ وَمُلْكِهِ، وَبَنَى بِهَا بَعْدَ اسْتِبْرَائِهَا وَحِلِّهَا، وَجَدَ أَثَرَ تِلْكَ اللَّطْمَةِ فِي خَدِّهَا، فَسَأَلَهَا: " مَا شَأْنُهَا ؟ " فَذَكَرَتْ لَهُ مَا كَانَتْ رَأَتْ مِنْ تِلْكَ الرُّؤْيَا الصَّالِحَةِ، ؓ وَأَرْضَاهَا. وقَالَ ابْنُ إِسْحَاقَ: فَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ الْقَمُوصَ - حِصْنَ بَنِي أَبِي الْحُقَيْقِ - أُتِيَ بِصَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ وَأُخْرَى مَعَهَا، فَمَرَّ بِهِمَا بِلَالٌ - وَهُوَ الَّذِي جَاءَ بِهِمَا - عَلَى قَتْلَى مِنْ قَتْلَى يَهُودَ، فَلَمَّا رَأَتْهُمُ الَّتِي مَعَ صَفِيَّةَ، صَاحَتْ، وَصَكَّتْ وَجْهَهَا، وَحَثَتِ التُّرَابَ عَلَى رَأْسِهَا، فَلَمَّا رَآهَا رَسُولُ اللَّهِ ﷺ قَالَ: " أَعْزِبُوا عَنِّي هَذِهِ الشَّيْطَانَةَ ". وَأَمَرَ بِصَفِيَّةَ فَحِيزَتْ خَلْفَهُ، وَأَلْقَى عَلَيْهَا رِدَاءَهُ، فَعَرَفَ الْمُسْلِمُونَ أَنَّ رَسُولَ اللَّهِ ﷺ قَدِ اصْطَفَاهَا لِنَفْسِهِ، وَقَالَ رَسُولُ اللَّهِ ﷺ لِبِلَالٍ - فِيمَا بَلَغَنِي - حِينَ رَأَى بِتِلْكَ الْيَهُودِيَّةِ مَا رَأَى: " أَنُزِعَتْ مِنْكَ الرَّحْمَةُ يَا بِلَالُ حَتَّى تَمُرَّ بِامْرَأَتَيْنِ عَلَى قَتْلَى رِجَالِهِمَا ". وَقَالَ الْبُخَارِيُّ: حَدَّثَنَا آدَمُ، عَنْ شُعْبَةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ قَالَ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: سَبَى النَّبِيُّ ﷺ صَفِيَّةَ، فَأَعْتَقَهَا وَتَزَوَّجَهَا، قَالَ ثَابِتٌ لِأَنَسٍ: مَا أَصْدَقَهَا ؟ قَالَ: أَصْدَقَهَا نَفْسَهَا فَأَعْتَقَهَا ، تَفَرَّدَ بِهِ الْبُخَارِيُّ مِنْ هَذَا الْوَجْهِ. وَقَالَ أَبُو دَاوُدَ: حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا ابْنُ عُلَيَّةَ، عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، عَنْ أَنَسٍ قَالَ: جُمِعَ السَّبْيُ - يَعْنِي بِخَيْبَرَ - فَجَاءَ دِحْيَةُ فَقَالَ: يَا رَسُولَ اللَّهِ، أَعْطِنِي جَارِيَةً مِنَ السَّبْيِ. قَالَ: " اذْهَبْ فَخُذْ جَارِيَةً ". فَأَخَذَ صَفِيَّةَ بِنْتَ حُيَيٍّ، فَجَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا نَبِيَّ اللَّهِ، أَعْطَيْتَ دِحْيَةَ - قَالَ يَعْقُوبُ: - صَفِيَّةَ بِنْتَ حُيَيٍّ سَيِّدَةَ قُرَيْظَةَ وَالنَّضِيرِ ؟ مَا تَصْلُحُ إِلَّا لَكَ. قَالَ: " ادْعُ بِهَا ". فَلَمَّا نَظَرَ إِلَيْهَا النَّبِيُّ ﷺ قَالَ: " خُذْ جَارِيَةً مِنَ السَّبْيِ غَيْرَهَا ". وَإِنَّ رَسُولَ اللَّهِ ﷺ أَعْتَقَهَا وَتَزَوَّجَهَا، وَأَخْرَجَاهُ مِنْ حَدِيثِ ابْنِ عُلَيَّةَ وَرَوَى الطَّبَرَانِيُّ بِسَنَدٍ جَيِّدٍ عَنْ حَسَنِ بْنِ حَرْبٍ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَفَاءَ اللَّهُ عَلَيْهِ صَفِيَّةَ قَالَ لِأَصْحَابِهِ: مَا تَقُولُونَ فِي هَذِهِ الْجَارِيَةِ ؟ قَالُوا: نَقُولُ: إِنَّكَ أَوْلَى النَّاسِ بِهَا وَأَحَقُّهُمْ، قَالَ: فَإِنِّي (أُعْتِقُهَا وَأَنْكِحُهَا )، وَجَعَلْتُ عِتْقَهَا مَهْرَهَا، فَقَالَ رَجُلٌ: الْوَلِيمَةُ يَا رَسُولَ اللَّهِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: الْوَلِيمَةُ أَوَّلُ يَوْمٍ حَقٍّ، وَالثَّانِيَةُ مَعْرُوفٌ، وَالثَّالِثَةُ: فَخْرٌ وَقَالَ أَبُو دَاوُدَ: حَدَّثَنَا مُحَمَّدُ بْنُ خَلَّادٍ الْبَاهِلِيُّ، حَدَّثَنَا بَهْزُ بْنُ أَسَدٍ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ، حَدَّثَنَا ثَابِتٌ، عَنْ أَنَسٍ قَالَ: وَقَعَ فِي سَهْمِ دِحْيَةَ جَارِيَةٌ جَمِيلَةٌ، فَاشْتَرَاهَا رَسُولُ اللَّهِ ﷺ بِسَبْعَةِ أَرْؤُسٍ، ثُمَّ دَفَعَهَا إِلَى أُمِّ سُلَيْمٍ تَصْنَعُهَا وَتُهَيِّئُهَا. قَالَ حَمَّادٌ: وَأَحْسَبُهُ قَالَ: وَتَعْتَدُّ فِي بَيْتِهَا - صَفِيَّةُ بِنْتُ حُيَيٍّ. تَفَرَّدَ بِهِ أَبُو دَاوُدَ. وَقَالَ الْبُخَارِيُّ: حَدَّثَنَا عَبْدُ الْغَفَّارِ بْنُ دَاوُدَ، حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ. وَحَدَّثَنَا أَحْمَدُ بْنُ عِيسَى، حَدَّثَنَا ابْنُ وَهْبٍ، أَخْبَرَنِي يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ الزُّهْرِيُّ، عَنْ عَمْرٍو مَوْلَى الْمُطَّلِبِ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَدِمْنَا خَيْبَرَ فَلَمَّا فَتَحَ اللَّهُ عَلَيْهِ الْحِصْنَ، ذُكِرَ لَهُ جَمَالُ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ، وَقَدْ قُتِلَ زَوْجُهَا، وَكَانَتْ عَرُوسًا، فَاصْطَفَاهَا النَّبِيُّ ﷺ لِنَفْسِهِ، فَخَرَجَ بِهَا حَتَّى بَلَغَ بِهَا سَدَّ الصَّهْبَاءِ حَلَّتْ، فَبَنَى بِهَا رَسُولُ اللَّهِ ﷺ، ثُمَّ صَنَعَ حَيْسًا فِي نِطْعٍ صَغِيرٍ، ثُمَّ قَالَ لِي: " آذِنْ مَنْ حَوْلَكَ ". فَكَانَتْ تِلْكَ وَلِيمَتَهُ عَلَى صَفِيَّةَ، ثُمَّ خَرَجْنَا إِلَى الْمَدِينَةِ فَرَأَيْتُ النَّبِيَّ ﷺ يُحَوِّي لَهَا وَرَاءَهُ بِعَبَاءَةٍ، ثُمَّ يَجْلِسُ عِنْدَ بَعِيرِهِ فَيَضَعُ رُكْبَتَهُ وَتَضَعُ صَفِيَّةُ رِجْلَهَا عَلَى رُكْبَتِهِ حَتَّى تَرْكَبَ تَفَرَّدَ بِهِ دُونَ مُسْلِمٍ. وَقَالَ الْبُخَارِيُّ: حَدَّثَنَا سَعِيدُ بْنُ أَبِي مَرْيَمَ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي كَثِيرٍ، أَخْبَرَنِي حُمَيْدٌ أَنَّهُ سَمِعَ أَنَسًا يَقُولُ: أَقَامَ رَسُولُ اللَّهِ ﷺ بَيْنَ خَيْبَرَ وَالْمَدِينَةِ ثَلَاثَ لَيَالٍ، يُبْنَى عَلَيْهِ بِصَفِيَّةَ، فَدَعَوْتُ الْمُسْلِمِينَ إِلَى وَلِيمَتِهِ، وَمَا كَانَ فِيهَا مِنْ خُبْزٍ وَلَا لَحْمٍ، وَمَا كَانَ فِيهَا إِلَّا أَنْ أَمَرَ بِلَالًا بِالْأَنْطَاعِ فَبُسِطَتْ، فَأَلْقَى عَلَيْهَا التَّمْرَ وَالْأَقِطَ وَالسَّمْنَ، فَقَالَ الْمُسْلِمُونَ: إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ، أَوْ مَا مَلَكَتْ يَمِينُهُ ؟ فَقَالُوا: إِنْ حَجَبَهَا فَهِيَ إِحْدَى أُمَّهَاتِ الْمُؤْمِنِينَ، وَإِنْ لَمْ يَحْجِبْهَا فَهِيَ مِمَّا مَلَكَتْ يَمِينُهُ. فَلَمَّا ارْتَحَلَ وَطَّأَ لَهَا خَلْفَهُ، وَمَدَّ الْحِجَابَ انْفَرَدَ بِهِ الْبُخَارِيُّ. وقَالَ ابْنُ إسْحَاقَ: وَلَمَّا أَعْرَسَ رَسُولُ اللَّهِ ﷺ بِصَفِيَّةَ. بِخَيْبَرِ أَوْ بِبَعْضِ الطَّرِيقِ، وَكَانَتْ الَّتِي جَمَّلَتْهَا لِرَسُولِ اللَّهِ ﷺ وَمَشَّطَتْهَا وَأَصْلَحَتْ مِنْ أَمْرِهَا أُمُّ سُلَيْمٍ بِنْتُ مِلْحَانَ أُمُّ أَنَسِ بْنِ مَالِكٍ. فَبَاتَ بِهَا رَسُولُ اللَّهِ ﷺ فِي قُبَّةٍ لَهُ. وَبَاتَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ، أَخُو بَنِي النَّجَّارِ مُتَوَشِّحًا سَيْفَهُ، يَحْرَسُ رَسُولَ اللَّهِ ﷺ وَيُطِيفُ بِالْقُبَّةِ، حَتَّى أَصْبَحَ رَسُولُ اللَّهِ ﷺ فَلَمَّا رَأَى مَكَانَهُ قَالَ: مَا لَكَ يَا أَبَا أَيُّوبَ ؟ قَالَ: يَا رَسُولَ اللَّهِ، خِفْتُ عَلَيْكَ مِنْ هَذِهِ الْمَرْأَةِ، وَكَانَتْ امْرَأَةً قَدْ قَتَلْتَ أَبَاهَا وَزَوْجَهَا وَقَوْمَهَا، وَكَانَتْ حَدِيثَةَ عَهْدٍ بِكُفْرٍ، فَخِفْتهَا عَلَيْكَ. فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ، قَالَ: اللَّهُمَّ احْفَظْ أَبَا أَيُّوبَ كَمَا بَاتَ يَحْفَظُنِي اعْتِذَارِهِ ﷺ إِلَيْهَا . رَوَى أَبُو يَعْلَى بِأَسَانِيدَ وَرِجَالٍ الْأُولَى رِجَالُ الصَّحِيحِ إِلَّا جُنْدُبَ بْنَ هِلَالٍ، لَمْ يُدْرِكْ صَفِيَّةَ، عَنْ صَفِيَّةَ ؓ قَالَتْ: انْتَهَيْتُ إِلَى رَسُولِ اللَّهِ ﷺ وَمَا مِنَ النَّاسِ أَحَدٌ أَكْرَهُ إِلَيَّ مِنْهُ، فَقَالَ: «إِنَّ قَوْمَكِ صَنَعُوا كَذَا أَوْ كَذَا » قَالَتْ: فَمَا قُمْتُ مِنْ مَقْعَدِي، وَمَا مِنَ النَّاسِ أَحَدٌ أَحَبُّ إِلَيَّ مِنْهُ، وَفِي رِوَايَةٍ عَنْهَا: قَالَتْ: مَا رَأَيْتُ قَطُّ أَحْسَنَ خُلُقًا مِنْ رَسُولِ اللَّهِ ﷺ رَأَيْتُهُ رَكِبَ مِنْ خَيْبَرَ عَلَى عَجُزِ نَاقَتِهِ لَيْلًا، فَجَعَلْتُ أَنْعِسُ، فَيَضْرِبُ رَأْسِي بِمُؤَخَّرِ الرَّحْلِ فَيَمَسُّنِي بِيَدِهِ، وَيَقُولُ يَا هَذِهِ، مَهْلًا يَا بِنْتَ حُيَيٍّ، حَتَّى إِذَا جَاءَ الصَّهْبَاءَ، قَالَ: أَمَا إِنِّي أَعْتَذِرُ إِلَيْكِ، يَا صَفِيَّةُ بِمَا صَنَعْتُ بِقَوْمِكِ، إِنَّهُمْ قَالُوا لِي كَذَا وَكَذَا وَفيه: جَوَازُ عِتْقِ الرَّجُلِ أَمَتَهُ وَجَعْلِ عِتْقِهَا صَدَاقًا لَهَا ، وَيَجْعَلُهَا زَوْجَتَهُ بِغَيْرِ إِذْنِهَا وَلَا شُهُودٍ وَلَا وَلِيٍّ غَيْرِهِ، وَلَا لَفْظِ إِنْكَاحٍ وَلَا تَزْوِيجٍ، كَمَا فَعَلَ ﷺ بصفية، وَلَمْ يَقِلْ قَطُّ: هَذَا خَاصٌّ بِي، وَلَا أَشَارَ إِلَى ذَلِكَ، مَعَ عِلْمِهِ بِاقْتِدَاءِ أُمَّتِهِ بِهِ، وَلَمْ يَقُلْ أَحَدٌ مِنَ الصَّحَابَةِ: إِنَّ هَذَا لَا يَصْلُحُ لِغَيْرِهِ، بَلْ رَوَوُا الْقِصَّةَ وَنَقَلُوهَا إِلَى الْأُمَّةِ وَلَمْ يَمْنَعُوهُمْ وَلَا رَسُولُ اللَّه ﷺ مِنَ الِاقْتِدَاءِ بِهِ فِي ذَلِكَ، وَاللَّهُ سُبْحَانَهُ لَمَّا خَصَّهُ فِي النِّكَاحِ بِالْمَوْهُوبَةِ قَالَ: ( خَالِصَةً لَكَ مِنْ دُونِ الْمُؤْمِنِينَ ) [ الْأَحْزَابِ: 50 ]، فَلَوْ كَانَتْ هَذِهِ خَالِصَةً لَهُ مِنْ دُونِ أُمَّتِهِ لَكَانَ هَذَا التَّخْصِيصُ أَوْلَى بِالذِّكْرِ لِكَثْرَةِ ذَلِكَ مِنَ السَّادَاتِ مَعَ إِمَائِهِمْ، بِخِلَافِ الْمَرْأَةِ الَّتِي تَهَبُ نَفْسَهَا لِلرَّجُلِ لِنُدْرَتِهِ وَقِلَّتِهِ أَوْ مِثْلُهُ فِي الْحَاجَةِ إِلَى الْبَيَانِ، وَلَا سِيَّمَا وَالْأَصْلُ مُشَارَكَةُ الْأُمَّةِ لَهُ وَاقْتِدَاؤُهَا بِهِ، فَكَيْفَ يَسْكُتُ عَنْ مَنْعِ الِاقْتِدَاءِ بِهِ فِي ذَلِكَ الْمَوْضِعِ الَّذِي لَا يَجُوزُ مَعَ قِيَامِ مُقْتَضَى الْجَوَازِ، هَذَا شِبْهُ الْمُحَالِ، وَلَمْ تَجْتَمِعِ الْأُمَّةُ عَلَى عَدَمِ الِاقْتِدَاءِ بِهِ فِي ذَلِكَ، فَيَجِبُ الْمَصِيرُ إِلَى إِجْمَاعِهِمْ، وَبِاللَّهِ التَّوْفِيقُ. وَالْقِيَاسُ الصَّحِيحُ يَقْتَضِي جَوَازَ ذَلِكَ؛ فَإِنَّهُ يَمْلِكُ رَقَبَتَهَا وَمَنْفَعَةَ وَطْئِهَا وَخِدْمَتِهَا، فَلَهُ أَنْ يُسْقِطَ حَقَّهُ مِنْ مِلْكِ الرَّقَبَةِ وَيَسْتَبْقِيَ مِلْكَ الْمَنْفَعَةِ أَوْ نَوْعًا مِنْهَا، كَمَا لَوْ أَعْتَقَ عَبْدَهُ وَشَرَطَ عَلَيْهِ أَنْ يَخْدُمَهُ مَا عَاشَ ، فَإِذَا أَخْرَجَ الْمَالِكُ رَقَبَةَ مِلْكِهِ وَاسْتَثْنَى نَوْعًا مِنْ مَنْفَعَتِهِ، لَمْ يُمْنَعْ مِنْ ذَلِكَ فِي عَقْدِ الْبَيْعِ، فَكَيْفَ يُمْنَعُ مِنْهُ فِي عَقْدِ النِّكَاحِ، وَلَمَّا كَانَتْ مَنْفَعَةُ الْبُضْعِ لَا تُسْتَبَاحُ إِلَّا بِعَقْدِ نِكَاحٍ أَوْ مِلْكِ يَمِينٍ، وَكَانَ إِعْتَاقُهَا يُزِيلُ مِلْكَ الْيَمِينِ عَنْهَا، كَانَ مِنْ ضَرُورَةِ اسْتِبَاحَةِ هَذِهِ الْمَنْفَعَةِ جَعْلُهَا زَوْجَةً وَسَيِّدُهَا كَانَ يَلِي نِكَاحَهَا وَبَيْعَهَا مِمَّنْ شَاءَ بِغَيْرِ رِضَاهَا، فَاسْتَثْنَى لِنَفْسِهِ مَا كَانَ يَمْلِكُهُ مِنْهَا، وَلَمَّا كَانَ مِنْ ضَرُورَتِهِ عَقْدُ النِّكَاحِ مَلَكَهُ؛ لِأَنَّ بَقَاءَ مِلْكِهِ الْمُسْتَثْنَى لَا يَتِمُّ إِلَّا بِهِ، فَهَذَا مَحْضُ الْقِيَاسِ الصَّحِيحِ الْمُوَافِقِ لِلسُّنَةِ الصَّحِيحَةِ، وَاللَّهِ أَعْلَمُ.
Translation
✧ The story of Ṣafiyyah bt. Ḥuyayy b. Akhṭab al-Naḍariyyah, ؓ It was part of her affair that when the Messenger of Allah ﷺ expelled the Jews of Banū al-Naḍīr from Madinah, most of them went to Khaybar, among them Ḥuyayy b. Akhṭab and the Banū Abī al-Ḥuqayq, and they were possessed of wealth and honour among their people. Ṣafiyyah was then a child below puberty. Then when she became eligible for marriage, one of her paternal cousins married her. When she was led to him and brought in to him, he consummated the marriage with her, and after some nights had passed, she saw in her sleep as if the moon of the sky had fallen into her lap. She related her vision to her paternal cousin, and he slapped her face and said, "Do you wish for the king of Yathrib to become your husband?" It was not long before the Messenger of Allah ﷺ came and besieged them. Ṣafiyyah was among the captives, and her husband was among the slain. When the Messenger of Allah ﷺ chose her for himself and she came into his possession and ownership, and he consummated the marriage with her after her purification and becoming lawful, he found the trace of that slap on her cheek. He asked her, "What is its story?" She mentioned to him what she had seen of that righteous vision, ؓ, and he was pleased with her. Ibn Isḥāq said: When the Messenger of Allah ﷺ conquered al-Qamūṣ — the fort of Banū Abī al-Ḥuqayq — Ṣafiyyah bt. Ḥuyayy b. Akhṭab and another woman with her were brought to him. Bilāl passed by them — and he was the one who brought them — past slain men among the slain of the Jews. When the woman who was with Ṣafiyyah saw them, she cried out, struck her face, and threw dust on her head. When the Messenger of Allah ﷺ saw her, he said, "Remove this she-devil from me." He ordered Ṣafiyyah to be kept behind him, and he threw his cloak over her, so the Muslims knew that the Messenger of Allah ﷺ had chosen her for himself. The Messenger of Allah ﷺ said to Bilāl — as it has reached me — when he saw from that Jewish woman what he saw: "Has mercy been removed from you, O Bilāl, that you pass by two women over the slain men of their people?" Al-Bukhārī said: Ādam narrated to us, from Shuʿbah, from ʿAbd al-ʿAzīz b. Ṣuhayb, who said: I heard Anas b. Mālik say: The Prophet ﷺ took Ṣafiyyah captive, then manumitted her and married her. Thābit said to Anas: What did he give her as a dower? He said: He gave her herself as her dower, meaning he manumitted her. Al-Bukhārī alone transmitted it from this line. Abū Dāwūd said: Yaʿqūb b. Ibrāhīm narrated to us, saying: Ibn ʿUlayyah narrated to us, from ʿAbd al-ʿAzīz b. Ṣuhayb, from Anas, who said: The captives were gathered — meaning at Khaybar — and Diḥyah came and said, "O Messenger of Allah, give me a girl from the captives." He said, "Go and take a girl." So he took Ṣafiyyah bt. Ḥuyayy. Then a man came to the Messenger of Allah ﷺ and said, "O Prophet of Allah, you gave Diḥyah — Yaʿqūb said — Ṣafiyyah bt. Ḥuyayy, the mistress of Qurayẓah and al-Naḍīr? She is only fitting for you." He said, "Call him with her." When the Prophet ﷺ looked at her, he said, "Take a girl from the captives other than her." And the Messenger of Allah ﷺ manumitted her and married her. They both transmitted it from the ḥadīth of Ibn ʿUlayyah. Al-Ṭabarānī narrated with a good chain from Ḥasan b. Ḥarb ؓ that when Allah granted Ṣafiyyah as spoils to the Messenger of Allah ﷺ, he said to his companions: "What do you say about this girl?" They said: "We say that you are the most entitled of people to her and the most deserving." He said: "I shall manumit her and marry her, and I have made her manumission her dower." A man said: "The wedding feast, O Messenger of Allah." The Messenger of Allah ﷺ said: "The wedding feast: the first day is a duty, the second is a favour, and the third is ostentation." Abū Dāwūd said: Muḥammad b. Khallād al-Bāhilī narrated to us, Bahz b. Asad narrated to us, Ḥammād b. Salamah narrated to us, Thābit narrated to us, from Anas, who said: A beautiful girl fell to the share of Diḥyah, and the Messenger of Allah ﷺ bought her for seven heads of cattle, then handed her to Umm Sulaym to prepare her and make her ready. Ḥammād said: And I think he said: and to observe her waiting period in her house — Ṣafiyyah bt. Ḥuyayy. Abū Dāwūd alone transmitted it. Al-Bukhārī said: ʿAbd al-Ghaffār b. Dāwūd narrated to us, Yaʿqūb b. ʿAbd al-Raḥmān narrated to us. And Aḥmad b. ʿĪsā narrated to us, Ibn Wahb narrated to us, Yaʿqūb b. ʿAbd al-Raḥmān al-Zuhrī reported to me, from ʿAmr, the mawlā of al-Muṭṭalib, from Anas b. Mālik, who said: We arrived at Khaybar, and when Allah granted him victory over the fort, the beauty of Ṣafiyyah bt. Ḥuyayy b. Akhṭab was mentioned to him. Her husband had been killed, and she was a bride, so the Prophet ﷺ chose her for himself. He set out with her until he reached Sadd al-Ṣahbāʾ, where she became lawful, and the Messenger of Allah ﷺ consummated the marriage with her. Then he made ḥays in a small leather mat, then said to me: "Invite those around you." That was his wedding feast for Ṣafiyyah. Then we departed to Madinah, and I saw the Prophet ﷺ make a seat for her behind him with a cloak, then he would sit by his camel and place his knee, and Ṣafiyyah would place her foot on his knee until she mounted. He alone transmitted it without Muslim. Al-Bukhārī said: Saʿīd b. Abī Maryam narrated to us, Muḥammad b. Jaʿfar b. Abī Kathīr narrated to us, Ḥumayd reported to me that he heard Anas say: The Messenger of Allah ﷺ stayed between Khaybar and Madinah for three nights, during which he consummated his marriage with Ṣafiyyah. I invited the Muslims to his wedding feast, and there was neither bread nor meat in it. There was nothing in it except that he ordered Bilāl with leather mats, and they were spread out, and he threw on them dates, dried curd, and clarified butter. The Muslims said: One of the mothers of the believers, or one whom his right hand possesses? They said: If he veils her, she is one of the mothers of the believers, and if he does not veil her, she is one of those whom his right hand possesses. When he departed, he made a seat for her behind him and extended the veil. Al-Bukhārī alone transmitted it. Ibn Isḥāq said: When the Messenger of Allah ﷺ consummated his marriage with Ṣafiyyah at Khaybar or at some point on the way, the one who beautified her for the Messenger of Allah ﷺ, combed her hair, and set her affairs right was Umm Sulaym bt. Milḥān, the mother of Anas b. Mālik. The Messenger of Allah ﷺ spent the night with her in a tent of his. Abū Ayyūb Khālid b. Zayd, the brother of Banū al-Najjār, spent the night with his sword girded on, guarding the Messenger of Allah ﷺ and circling the tent, until the Messenger of Allah ﷺ rose in the morning. When he saw his place, he said: "What is the matter with you, O Abū Ayyūb?" He said: "O Messenger of Allah, I feared for you because of this woman. She was a woman whose father, husband, and people you had killed, and she was recently out of disbelief, so I feared her for you." They claimed that the Messenger of Allah ﷺ said: "O Allah, protect Abū Ayyūb as he spent the night protecting me." This was his apology ﷺ to her. Abū Yaʿlā narrated with chains, the first of whose men are the men of the Ṣaḥīḥ except Jundub b. Hilāl, who did not meet Ṣafiyyah, from Ṣafiyyah ؓ who said: I came to the Messenger of Allah ﷺ and there was no one among the people more hateful to me than him. He said: "Your people did such-and-such and such-and-such." She said: I had not risen from my seat before there was no one among the people more beloved to me than him. In another narration from her, she said: I never saw anyone of finer character than the Messenger of Allah ﷺ. I saw him ride from Khaybar at night on the rear of his camel, and I would doze off, and he would strike my head with the back of the saddle and touch me with his hand and say: "O you, gently, O daughter of Ḥuyayy," until when we reached al-Ṣahbāʾ, he said: "Indeed I apologize to you, O Ṣafiyyah, for what I did to your people. They said to me such-and-such and such-and-such." In it: the permissibility of a man manumitting his slave woman and making her manumission a dower for her, and making her his wife without her permission, without witnesses, without a guardian other than himself, and without a word of marriage or wedding, as he did ﷺ with Ṣafiyyah. He never said, "This is particular to me," nor alluded to that, despite knowing that his community follows his example. No one among the Companions said that this is not proper for anyone else; rather, they narrated the story and transmitted it to the community, and neither they nor the Messenger of Allah ﷺ prevented them from following his example in that. Allah, glorified be He, when He singled him out in marriage with respect to the woman who gives herself, said: (a privilege for you alone, not for the believers) [al-Aḥzāb: 50]. If this were a privilege for him alone apart from his community, then this specification would have been more deserving of mention because of the frequency of that among masters with their slave women, in contrast to the woman who gives herself to a man, because of its rarity and scarcity, or its like in the need for clarification, especially since the principle is that the community shares with him and follows his example. How could he remain silent about preventing the following of his example in that place where it is not permissible, while the cause of permissibility exists? This is close to impossible. The community has not agreed upon not following his example in that, so it is obligatory to turn to their consensus. And with Allah is success. Sound analogy requires the permissibility of that, for he owns her person and the benefit of having intercourse with her and her service. He may relinquish his right to ownership of the person and retain ownership of the benefit, or a type of it, just as if he manumitted his slave and stipulated that he serve him as long as he lives. When the owner removes the person of his ownership and excepts a type of its benefit, he is not prevented from that in a contract of sale, so how could he be prevented from it in a contract of marriage? Since the benefit of sexual intercourse is not permissible except through a contract of marriage or ownership by the right hand, and manumitting her removes ownership by the right hand from her, it was a necessary consequence of making this benefit permissible that he make her a wife. Her master used to have authority over her marriage and over selling her to whomever he wished without her consent, so he excepted for himself what he used to own of her. Since the contract of marriage was a necessary consequence of it, he owned it, because the continuation of his excepted ownership is only completed through it. This is the pure sound analogy that agrees with the sound Sunnah, and Allah knows best.
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