Tarikh (al-Tabari) 1354
The Expedition of Khaybar
نَهْيِهِ ﷺ عَنْ أَكْلِ لُحُومِ الْحُمُرِ الْإِنْسِيَّةِ وَغَيْرِهَا مِمَّا يُذْكَرُ رَوَى الشَّيْخَانِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى ؓ قَالَ: أَصَابَتْنَا مَجَاعَةٌ لَيَالِيَ خَيْبَرَ، فَلَمَّا كَانَ يَوْمُ خَيْبَرَ وَقَعْنَا فِي الْحُمُرِ الْإِنْسِيَّةِ، فَانْتَحَرْنَاهَا، فَلَمَّا غَلَتِ الْقُدُورُ، وَنَادَى مُنَادِي رَسُولِ اللَّهِ ﷺ: أَنْ أَكْفِئُوا الْقُدُورَ، وَلَا تَأْكُلُوا مِنْ لُحُومِ الْحُمُرِ شَيْئًا. وَعَنْ أَنَسٍ ؓ قَالَ: لَمَّا كَانَ يَوْمُ خَيْبَرَ، جَاءَ فَقَالَ: يَا رَسُولَ اللَّهِ، فَنِيَتِ الْحُمُرُ، فَأَمَرَ أَبَا طَلْحَةَ فَنَادَى «إِنَّ اللَّهَ وَرَسُولَهُ يَنْهَاكُمْ عَنْ لُحُومِ الْحُمُرِ» رَوَاهُ عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ بِسَنَدٍ صَحِيحٍ. وَعَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: نَهَى رَسُولُ اللَّهِ ﷺ يَوْمَ خَيْبَرَ عَنْ بَيْعِ الْغَنَائِمِ حَتَّى تُقَسَّمَ، وَعَنِ الْحَبَالَى أَنْ تُوطَأَ حَتَّى يَضَعْنَ مَا فِي بُطُونِهِنَّ، قَالَ: «لَا تَسْقِ زَرْعَ غَيْرِكَ»، وَعَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ، وَعَنْ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ - رَوَاهُ الدَّارَقُطْنِيُّ. وَعَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيُّ ؓ قَالَ: غَزَوْتُ مَعَ رَسُولِ اللَّهِ ﷺ خَيْبَرَ، وَالنَّاسُ جِيَاعٌ، فَأَصَبْنَا بِهَا حُمُرًا إِنْسِيَّةً فَذَبَحْنَاهَا، فَأُخْبِرَ النَّبِيُّ ﷺ فَأَمَرَ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ فَنَادَى فِي النَّاسِ (أَنَّ لُحُومَ الْحُمُرِ لَا تَحِلُّ لِمَنْ يَشْهَدُ أَنِّي رَسُولُ اللَّهِ ) رَوَاهُ الْإِمَامُ أَحْمَدُ، وَالشَّيْخَانِ. وَعَنْ سَلَمَةَ ؓ قَالَ: أَتَيْنَا خَيْبَرَ فَحَاصَرْنَاهَا حَتَّى أَصَابَتْنَا مَخْمَصَةٌ شَدِيدَةٌ: يَعْنِي الْجُوعَ الشَّدِيدَ، ثُمَّ إِنَّ اللَّهَ - تَعَالَى - فَتَحَهَا عَلَيْنَا. فَلَمَّا أَمْسَى النَّاسُ مَسَاءَ الْيَوْمِ الَّذِي فُتِحَتْ عَلَيْهِمْ، أَوْقَدُوا نِيرَانًا كَثِيرَةً، فَقَالَ رَسُولُ اللَّهِ ﷺ «مَا هَذِهِ النِّيرَانُ ؟ عَلَى أَيِّ شَيْءٍ تُوقِدُونَ ؟ » قَالُوا: عَلَى لَحْمٍ، قَالَ: «عَلَى أَيِّ لَحْمٍ» ؟ قَالُوا: لَحْمُ حُمُرٍ إِنْسِيَّةٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَهْرِقُوهَا، وَاكْسِرُوا الدِّنَانَ» فَقَالَ رَجُلٌ: أَوْ نُهْرِيقُوهَا وَنَغْسِلُهَا ؟ قَالَ «أَوْ ذَاكَ» رَوَاهُ الشَّيْخَانِ، وَالْبَيْهَقِيُّ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ - رَحِمَهُ اللَّهُ - تَعَالَى - عَنْ شُيُوخِهِ: أَنَّ عِدَّةَ الْحُمُرِ الَّتِي ذَبَحُوهَا، كَانَتْ عِشْرِينَ أَوْ ثَلَاثِينَ، كَذَا رَوَاهُ عَلَى الشَّكِّ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ أَبِي حَبِيبٍ، عَنْ أَبِي مَرْزُوقٍ مَوْلَى تُجِيبَ، عَنْ حَنْشٍ الصَّنْعَانِيِّ، قَالَ: غَزَوْنَا مَعَ رُوَيْفِعِ بْنِ ثَابِتٍ الْأَنْصَارِيِّ الْمَغْرِبَ، فَافْتَتَحَ قَرْيَةً مِنْ قُرَى الْمَغْرِبِ يُقَالُ لَهَا جِرْبَةٌ، فَقَامَ فِينَا خَطِيبًا، فَقَالَ: يَأَيُّهَا النَّاسُ، إنِّي لَا أَقُولُ فِيكُمْ إلَّا مَا سَمِعْتُ مِنْ رَسُولِ اللَّهِ ﷺ يَقُولُهُ فِينَا يَوْمَ خَيْبَرَ، قَامَ فِينَا رَسُولُ اللَّهِ ﷺ فَقَالَ: لَا يَحِلُّ لِامْرِئٍ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْقِيَ مَاؤُهُ زَرْعَ غَيْرِهِ، يَعْنِي إتْيَانَ الْحَبَالَى مِنْ السَّبَايَا، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يُصِيبَ امْرَأَةً مِنْ السَّبْي حَتَّى يَسْتَبْرِئَهَا، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَبِيعَ مَغْنَمًا حَتَّى يَقْسِمَ، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَرْكَبَ دَابَّةً مِنْ فَيْءِ الْمُسْلِمِينَ حَتَّى إذَا أَعْجَفَهَا رَدَّهَا فِيهِ، وَلَا يَحِلُّ لِامْرِئِ يُؤْمِنُ بِاَللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَلْبَسَ ثَوْبًا مِنْ فَيْءِ الْمُسْلِمِينَ حَتَّى إذَا أَخْلَقَهُ رَدَّهُ فِيهِ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي يَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ قُسَيْطٍ، أَنَّهُ حُدِّثَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ، قَالَ: نَهَانَا رَسُولُ اللَّهِ ﷺ يَوْمَ خَيْبَرَ عَنْ أَنْ نَبِيعَ أَوْ نَبْتَاعَ تِبْرَ الذَّهَبِ بِالذَّهَبِ الْعَيْنِ، وَتِبْرَ الْفَضَّةِ بِالْوَرِقِ الْعَيْنِ؛ وَقَالَ: ابْتَاعُوا تِبْرَ الذَّهَبِ بِالْوَرِقِ الْعَيْنِ، وَتِبْرَ الْفِضَّةِ بِالذَّهَبِ الْعَيْنِ قَالَ ابْنُ إسْحَاقَ: ثُمَّ جَعَلَ رَسُولُ اللَّهِ ﷺ يَتَدَنَّى الْحُصُونَ وَالْأَمْوَالَ. لُحُومَ الْحُمُرِ . فَذَكَرَ نَهْيَ رَسُولِ اللَّهِ ﷺ إِيَّاهُمْ عَنْ أَكْلِهَا. وَقَدِ اعْتَنَى الْبُخَارِيُّ بِهَذَا الْفَصْلِ؛ فَأَوْرَدَ النَّهْيَ عَنْهَا مِنْ طُرُقٍ جَيِّدَةٍ، وَتَحْرِيمُهَا مَذْهَبُ جُمْهُورِ الْعُلَمَاءِ سَلَفًا وَخَلَفًا، وَهُوَ مَذْهَبُ الْأَئِمَّةِ الْأَرْبَعَةِ. وَقَدْ ذَهَبَ بَعْضُ السَّلَفِ - مِنْهُمُ ابْنُ عَبَّاسٍ - إِلَى إِبَاحَتِهَا وَتَنَوَّعَتْ أَجْوِبَتُهُمْ عَنِ الْأَحَادِيثِ الْوَارِدَةِ فِي النَّهْيِ عَنْهَا، فَقِيلَ: لِأَنَّهَا كَانَتْ ظَهْرًا يَسْتَعِينُونَ بِهَا فِي الْحَمُولَةِ، وَقِيلَ: لِأَنَّهَا لَمْ تَكُنْ خُمِّسَتْ بَعْدُ. وَقِيلَ: لِأَنَّهَا كَانَتْ تَأْكُلُ الْعَذِرَةَ. يَعْنِي جَلَّالَةً. وَالصَّحِيحُ أَنَّهُ نُهِيَ عَنْهَا لِذَاتِهَا؛ فَإِنَّ فِي الْأَثَرِ الصَّحِيحِ أَنَّهُ نَادَى مُنَادِي رَسُولِ اللَّهِ ﷺ: إِنَّ اللَّهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ الْحُمُرِ؛ فَإِنَّهَا رِجْسٌ. فَأَكْفَئُوهَا وَالْقُدُورُ تَفُورُ بِهَا. قَالَ ابْنُ إِسْحَاقَ: حَدَّثَنِي سَلَّامُ بْنُ كِرْكِرَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ - وَلَمْ يَشْهَدْ جَابِرٌ خَيْبَرَ - أَنَّ رَسُولَ اللَّهِ ﷺ حِينَ نَهَى النَّاسَ عَنْ أَكْلِ لُحُومِ الْحُمُرِ أَذِنَ لَهُمْ فِي لُحُومِ الْخَيْلِ . وَفِي " صَحِيحِ الْبُخَارِيِّ " عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ نَهَى يَوْمَ خَيْبَرَ عَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ وَعَنْ أَكْلِ الثُّومِ . وَقَدْ حَكَى ابْنُ حَزْمٍ، عَنْ عَلِيٍّ وَشَرِيكِ بْنِ الْحَنْبَلِ، أَنَّهُمَا ذَهَبَا إِلَى تَحْرِيمِ الْبَصَلِ وَالثُّومِ النَّيِّئِ . وَالَّذِي نَقَلَهُ التِّرْمِذِيُّ عَنْهُمَا الْكَرَاهَةُ. فَاللَّهُ أَعْلَمُ. وَقَدْ تَكَلَّمَ النَّاسُ فِي الْحَدِيثِ الْوَارِدِ فِي " الصَّحِيحَيْنِ " مِنْ طَرِيقِ الزُّهْرِيِّ، عَنْ عَبْدِ اللَّهِ وَالْحَسَنِ ابْنَيْ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ، عَنْ أَبِيهِمَا، عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ أَنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ نِكَاحِ الْمُتْعَةِ يَوْمَ خَيْبَرَ، وَعَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ. هَذَا لَفْظُ " الصَّحِيحَيْنِ " مِنْ طَرِيقِ مَالِكٍ وَغَيْرِهِ، عَنِ الزُّهْرِيِّ وَهُوَ يَقْتَضِي تَقْيِيدَ تَحْرِيمِ نِكَاحِ الْمُتْعَةِ بِيَوْمِ خَيْبَرَ وَهُوَ مُشْكِلٌ مِنْ وَجْهَيْنِ؛ أَحَدُهُمَا، أَنَّ يَوْمَ خَيْبَرَ لَمْ يَكُنْ ثَمَّ نِسَاءٌ يَتَمَتَّعُونَ بِهِنَّ؛ إِذْ قَدْ حَصَلَ لَهُمْ الِاسْتِغْنَاءُ بِالسِّبَاءِ عَنْ نِكَاحِ الْمُتْعَةِ. الثَّانِي، أَنَّهُ قَدْ ثَبَتَ فِي " صَحِيحِ مُسْلِمٍ " عَنِ الرَّبِيعِ بْنِ سَبْرَةَ بْنِ مَعْبَدٍ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَذِنَ لَهُمْ فِي الْمُتْعَةِ زَمَنَ الْفَتْحِ، ثُمَّ لَمْ يَخْرُجْ مِنْ مَكَّةَ حَتَّى نَهَى عَنْهَا، وَقَالَ: " إِنَّ اللَّهَ قَدْ حَرَّمَهَا إِلَى يَوْمِ الْقِيَامَةِ فَعَلَى هَذَا يَكُونُ قَدْ نَهَى عَنْهَا ثُمَّ أَذِنَ فِيهَا، ثُمَّ حُرِّمَتْ، فَيَلْزَمُ النَّسْخُ مَرَّتَيْنِ، وَهُوَ بَعِيدٌ. وَمَعَ هَذَا فَقَدَ نَصَّ الشَّافِعِيُّ عَلَى أَنَّهُ لَا يَعْلَمُ شَيْئًا أُبِيحَ ثُمَّ حُرِّمَ، ثُمَّ أُبِيحُ ثُمَّ حُرِّمَ، غَيْرَ نِكَاحِ الْمُتْعَةِ، وَمَا حَدَاهُ عَلَى هَذَا - رَحِمَهُ اللَّهُ - إِلَّا اعْتِمَادُهُ عَلَى هَذَيْنِ الْحَدِيثَيْنِ، كَمَا قَدَّمْنَاهُ. وَقَدْ حَكَى السُّهَيْلِيُّ وَغَيْرُهُ، عَنْ بَعْضِهِمْ أَنَّهُ ادَّعَى أَنَّهَا أُبِيحَتْ ثَلَاثَ مَرَّاتٍ، وَحُرِّمَتْ ثَلَاثَ مَرَّاتٍ. وَقَالَ آخَرُونَ: أَرْبَعَ مَرَّاتٍ. وَهَذَا بَعِيدٌ جِدًّا. وَاللَّهُ أَعْلَمُ. وَاخْتَلَفُوا؛ أَيُّ وَقْتٍ أَوَّلُ مَا حُرِّمَتْ ؟ فَقِيلَ: فِي خَيْبَرَ. وَقِيلَ: فِي عُمْرَةِ الْقَضَاءِ. وَقِيلَ: فِي عَامِ الْفَتْحِ. وَهُوَ الَّذِي يَظْهَرُ، وَقِيلَ: فِي أَوْطَاسٍ. وَهُوَ قَرِيبٌ مِنَ الَّذِي قَبْلَهُ. وَقِيلَ: فِي تَبُوكَ. وَقِيلَ: فِي حَجَّةِ الْوَدَاعِ. رَوَاهُ أَبُو دَاوُدَ. وَقَدْ حَاوَلَ بَعْضُ الْعُلَمَاءِ أَنْ يُجِيبَ عَنْ حَدِيثِ عَلِيٍّ، ؓ، بِأَنَّهُ وَقَعَ فِيهِ تَقْدِيمٌ وَتَأْخِيرٌ. وَإِنَّمَا الْمَحْفُوظُ فِيهِ مَا رَوَاهُ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا سُفْيَانُ، عَنِ الزُّهْرِيِّ، عَنِ الْحَسَنِ وَعَبْدِ اللَّهِ ابْنَيْ مُحَمَّدٍ عَنْ أَبِيهِمَا - وَكَانَ حَسَنٌ أَرْضَاهُمَا فِي أَنْفُسِهِمَا - أَنَّ عَلِيًّا قَالَ لِابْنِ عَبَّاسٍ: إِنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ نِكَاحِ الْمُتْعَةِ، وَعَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ زَمَنَ خَيْبَرَ قَالُوا: فَاعْتَقَدَ الرَّاوِي أَنَّ قَوْلَهُ: " خَيْبَرَ " ظَرْفٌ لِلْمَنْهِيِّ عَنْهُمَا، وَلَيْسَ كَذَلِكَ، إِنَّمَا هُوَ ظَرْفٌ لِلنَّهْيِ عَنْ لُحُومِ الْحُمُرِ، فَأَمَّا نِكَاحُ الْمُتْعَةِ فَلَمْ يَذْكُرْ لَهُ ظَرْفًا، وَإِنَّمَا جَمَعَهُ مَعَهُ؛ لِأَنَّ عَلِيًّا، ؓ، بَلَغَهُ أَنَّ ابْنَ عَبَّاسٍ أَبَاحَ نِكَاحَ الْمُتْعَةِ، وَلُحُومَ الْحُمُرِ الْأَهْلِيَّةِ، كَمَا هُوَ الْمَشْهُورُ عَنْهُ، فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ: إِنَّكَ امْرُؤٌ تَائِهٌ، إِنَّ رَسُولَ اللَّهِ ﷺ نَهَى عَنْ نِكَاحِ الْمُتْعَةِ وَلُحُومِ الْحُمُرِ الْأَهْلِيَّةِ يَوْمَ خَيْبَرَ. فَجَمَعَ لَهُ النَّهْيَ لِيَرْجِعَ عَمَّا كَانَ يَعْتَقِدُهُ فِي ذَلِكَ مِنَ الْإِبَاحَةِ. وَإِلَى هَذَا التَّقْرِيرِ كَانَ مَيْلُ شَيْخِنَا الْحَافِظِ أَبِي الْحَجَّاجِ الْمِزِّيِّ، تَغَمَّدَهُ اللَّهُ بِرَحْمَتِهِ، آمِينَ. وَمَعَ هَذَا مَا رَجَعَ ابْنُ عَبَّاسٍ عَمَّا كَانَ يَذْهَبُ إِلَيْهِ مِنْ إِبَاحَةِ الْحُمُرِ وَالْمُتْعَةِ، أَمَّا النَّهْيُ عَنِ الْحُمُرِ فَتَأَوَّلَهُ بِأَنَّهَا كَانَتْ حَمُولَتَهُمْ، وَأَمَّا الْمُتْعَةُ فَإِنَّمَا كَانَ يُبِيحُهَا عِنْدَ الضَّرُورَةِ فِي الْأَسْفَارِ، وَحَمَلَ النَّهْيَ عَلَى ذَلِكَ فِي حَالِ الرَّفَاهِيَةِ وَالْوِجْدَانِ، وَقَدْ تَبِعَهُ عَلَى ذَلِكَ طَائِفَةٌ مِنْ أَصْحَابِهِ وَأَتْبَاعِهِمْ، وَلَمْ يَزَلْ ذَلِكَ مَشْهُورًا عَنْ عُلَمَاءِ الْحِجَازِ، إِلَى زَمَنِ ابْنِ جُرَيْجٍ، وَبَعْدَهُ. وَقَدْ حُكِيَ عَنِ الْإِمَامِ أَحْمَدَ بْنِ حَنْبَلٍ رِوَايَةٌ كَمَذْهَبِ ابْنِ عَبَّاسٍ، وَهِيَ ضَعِيفَةٌ، وَحَاوَلَ بَعْضُ مَنْ صَنَّفَ فِي الْخِلَافِ نَقْلَ رِوَايَةٍ عَنِ الْإِمَامِ أَحْمَدَ بِمِثْلِ ذَلِكَ، وَلَا يَصِحُّ أَيْضًا. وَاللَّهُ أَعْلَمُ.
Translation
✧ His ﷺ prohibition of eating the flesh of domestic donkeys and other matters mentioned. Al-Shaykhān narrated from ʿAbd Allāh b. Abī Awfā ؓ who said: We were afflicted by famine during the nights of Khaybar, and when the day of Khaybar came, we fell upon the domestic donkeys and slaughtered them. When the pots began to boil, the caller of the Messenger of Allah ﷺ announced: 'Overturn the pots and do not eat any of the flesh of donkeys.' And from Anas ؓ who said: When it was the day of Khaybar, a man came and said: 'O Messenger of Allah, the donkeys have been exhausted.' He ordered Abū Ṭalḥah, who announced: 'Allah and His Messenger forbid you the flesh of donkeys.' ʿUthmān b. Saʿīd al-Dārimī narrated it with a sound chain. And from Ibn ʿAbbās ؓ who said: The Messenger of Allah ﷺ forbade on the day of Khaybar the sale of spoils until they were divided, and the pregnant captives from being approached until they gave birth to what was in their wombs, saying: 'Do not water the crop of another,' and the flesh of domestic donkeys, and every beast of prey with fangs — al-Dāraquṭnī narrated it. And from Abū Thaʿlabah al-Khushanī ؓ who said: I raided with the Messenger of Allah ﷺ at Khaybar while the people were hungry. We seized domestic donkeys there and slaughtered them. The Prophet ﷺ was informed, so he ordered ʿAbd al-Raḥmān b. ʿAwf, who announced among the people: 'The flesh of domestic donkeys is not lawful for anyone who bears witness that I am the Messenger of Allah.' Imām Aḥmad and al-Shaykhān narrated it. And from Salamah ؓ who said: We came to Khaybar and besieged it until severe emaciation afflicted us, meaning severe hunger. Then Allah, exalted is He, granted us victory over it. When the people entered the evening of the day on which it was conquered for them, they kindled many fires. The Messenger of Allah ﷺ said: 'What are these fires? On what are you cooking?' They said: 'On meat.' He said: 'On what meat?' They said: 'The flesh of domestic donkeys.' The Messenger of Allah ﷺ said: 'Pour them out and break the pots.' A man said: 'Or may we pour them out and wash them?' He said: 'Or that.' Al-Shaykhān and al-Bayhaqī narrated it. Muḥammad b. ʿUmar — may Allah have mercy on him — narrated from his shaykhs that the number of donkeys they slaughtered was twenty or thirty; thus he narrated it with uncertainty. Ibn Isḥāq said: Yazīd b. Abī Ḥabīb narrated to me from Abū Marzūq, the freedman of Tujīb, from Ḥansh al-Ṣanʿānī, who said: We raided with Ruwayfiʿ b. Thābit al-Anṣārī in the Maghrib, and he conquered a village of the Maghrib called Jirbah. He stood among us as a speaker and said: O people, I say nothing to you except what I heard the Messenger of Allah ﷺ say to us on the day of Khaybar. The Messenger of Allah ﷺ stood among us and said: It is not lawful for a man who believes in Allah and the Last Day to water his water the crop of another — meaning to approach pregnant women among the captives; nor is it lawful for a man who believes in Allah and the Last Day to have intercourse with a woman from the captives until he has ascertained that she is free from pregnancy; nor is it lawful for a man who believes in Allah and the Last Day to sell booty until it has been divided; nor is it lawful for a man who believes in Allah and the Last Day to ride a beast from the spoils of the Muslims until, when he has worn it out, he returns it to it; nor is it lawful for a man who believes in Allah and the Last Day to wear a garment from the spoils of the Muslims until, when he has worn it out, he returns it to it. Ibn Isḥāq said: Yazīd b. ʿAbd Allāh b. Qusayṭ narrated to me that it was related to him from ʿUbādah b. al-Ṣāmit, who said: The Messenger of Allah ﷺ forbade us on the day of Khaybar from selling or buying uncoined gold for minted gold, and uncoined silver for minted silver; and he said: Buy uncoined gold with minted silver, and uncoined silver with minted gold. Ibn Isḥāq said: Then the Messenger of Allah ﷺ began to draw near to the fortresses and the wealth. The flesh of donkeys. He mentioned the Messenger of Allah's ﷺ prohibition to them of eating it. Al-Bukhārī took care of this chapter, citing the prohibition of it through good paths. Its prohibition is the school of the majority of scholars, early and late, and it is the school of the four imams. Some of the early scholars — among them Ibn ʿAbbās — held its permissibility, and their responses to the hadiths of prohibition varied. It was said: because they were riding animals they used for carrying loads; and it was said: because they had not yet been divided into fifths; and it was said: because they ate dung, meaning they were jallālah. The correct view is that it was forbidden for its own sake, for in the sound report the caller of the Messenger of Allah ﷺ announced: 'Allah and His Messenger forbid you the flesh of donkeys, for it is filth; so overturn them while the pots are boiling with it.' Ibn Isḥāq said: Sallām b. Kirkarah narrated to me from ʿAmr b. Dīnār from Jābir b. ʿAbd Allāh — and Jābir did not witness Khaybar — that when the Messenger of Allah ﷺ forbade the people from eating the flesh of donkeys, he permitted them the flesh of horses. In Ṣaḥīḥ al-Bukhārī from Nāfiʿ, from Ibn ʿUmar, that the Messenger of Allah ﷺ forbade on the day of Khaybar the flesh of domestic donkeys and the eating of garlic. Ibn Ḥazm reported from ʿAlī and Sharīk b. al-Ḥanbal that they held the prohibition of raw onions and garlic. What al-Tirmidhī transmitted from them is dislike. Allah knows best. The people have discussed the hadith in the two Ṣaḥīḥs through al-Zuhrī, from ʿAbd Allāh and al-Ḥasan, the two sons of Muḥammad b. al-Ḥanafiyyah, from their father, from his father ʿAlī b. Abī Ṭālib ؓ, that the Messenger of Allah ﷺ forbade mutʿah marriage on the day of Khaybar and the flesh of domestic donkeys. This is the wording of the two Ṣaḥīḥs through Mālik and others, from al-Zuhrī. It entails restricting the prohibition of mutʿah marriage to the day of Khaybar, which is problematic in two ways. First, on the day of Khaybar there were no women with whom they could engage in mutʿah, since they had become self-sufficient through the captives from mutʿah marriage. Second, it is established in Ṣaḥīḥ Muslim from al-Rabīʿ b. Sabrah b. Maʿbad from his father that the Messenger of Allah ﷺ permitted mutʿah for them at the time of the conquest, then he did not leave Makkah until he forbade it, and said: 'Allah has made it forbidden until the Day of Resurrection.' On this basis, he would have forbidden it, then permitted it, then it was made forbidden, entailing abrogation twice, which is far-fetched. Despite this, al-Shāfiʿī explicitly stated that he knew of nothing that was permitted, then forbidden, then permitted, then forbidden, other than mutʿah marriage. Nothing led him to this — may Allah have mercy on him — except his reliance on these two hadiths, as we have mentioned. Al-Suhaylī and others reported from some of them the claim that it was permitted three times and forbidden three times. Others said: four times. This is very far-fetched. Allah knows best. They differed as to when it was first forbidden. It was said: at Khaybar; and it was said: at the ʿUmrah of al-Qaḍāʾ; and it was said: in the year of the conquest, which is what appears; and it was said: at Awṭās, which is close to the previous; and it was said: at Tabūk; and it was said: at the Farewell Pilgrimage. Abū Dāwūd narrated it. Some scholars attempted to answer the hadith of ʿAlī ؓ by saying that it contains inversion. The preserved version is what Imām Aḥmad narrated: Sufyān narrated to us from al-Zuhrī from al-Ḥasan and ʿAbd Allāh, the two sons of Muḥammad, from their father — and Ḥasan was the more pleasing of the two to them — that ʿAlī said to Ibn ʿAbbās: The Messenger of Allah ﷺ forbade mutʿah marriage and the flesh of domestic donkeys at the time of Khaybar. They said: The narrator believed that his saying 'Khaybar' is an adverbial for both forbidden things, but it is not so; it is only an adverbial for the prohibition of the flesh of donkeys. As for mutʿah marriage, he did not mention an adverbial for it; he only joined it with the other because ʿAlī ؓ had heard that Ibn ʿAbbās permitted mutʿah marriage and the flesh of domestic donkeys, as is well known of him. So the Commander of the Faithful ʿAlī said to him: 'You are a wandering man. The Messenger of Allah ﷺ forbade mutʿah marriage and the flesh of domestic donkeys on the day of Khaybar.' He joined the two prohibitions so that he might retract what he believed regarding their permissibility. To this interpretation inclined our shaykh, the ḥāfiẓ Abū al-Ḥajjāj al-Mizzī, may Allah cover him with His mercy, amen. Despite this, Ibn ʿAbbās did not retract his view of the permissibility of donkeys and mutʿah. As for the prohibition of donkeys, he interpreted it as because they were their riding animals; as for mutʿah, he only permitted it in cases of necessity during travel, and he carried the prohibition to apply in times of comfort and plenty. A group of his companions and their followers followed him in this, and it remained well known among the scholars of the Hijaz until the time of Ibn Jurayj and after him. A narration like the school of Ibn ʿAbbās is reported from Imām Aḥmad b. Ḥanbal, but it is weak. Some who wrote on disputed matters attempted to transmit a narration from Imām Aḥmad like that, but it is also not sound. Allah knows best.
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