Tarikh (al-Tabari) 1356
The Expedition of Khaybar
ذِكْرُ سُؤَالِ رَسُولِ اللَّهِ ﷺ حُلِيَّ حُيَيِّ بْنِ أَخْطَبَ وَمَالَهُ اللَّذَيْنِ حَمَلَهُمَا لَمَّا أُجْلِيَ عَنِ الْمَدِينَةِ، وَمَا وَقَعَ فِي ذَلِكَ مِنَ الْآيَاتِ قَالَ مُحَمَّدُ بْنُ عُمَرَ: كَانَ الْحُلِيُّ فِي أَوَّلِ الْأَمْرِ فِي مِسْكِ حَمَلٍ، فَلَمَّا كَثُرَ، جَعَلُوهُ فِي مِسْكِ ثَوْرٍ، ثُمَّ فِي مِسْكِ جَمَلٍ، وَكَانَ ذَلِكَ الْحُلِيُّ يَكُونُ عِنْدَ الْأَكَابِرِ مِنْ آلِ أَبِي الْحَقِيقِ وَكَانُوا يُعِيرُونَهُ الْعَرَبَ. وَرَوَى ابْنُ سَعْدٍ وَالْبَيْهَقِيُّ عَنِ ابْنِ عُمَرَ وَابْنُ سَعْدٍ - بِسَنَدِ رِجَالُهُ ثِقَاتٌ - عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى - وَهُوَ صَدُوقٌ سَيِّئُ الْحِفْظِ - عَنِ الْحَكَمِ عَنْ مِقْسَمٍ عَنِ ابْنِ عَبَّاسٍ ؓ: إِنَّ رَسُولَ اللَّهِ ﷺ لَمَّا ظَهَرَ عَلَى أَهْلِ خَيْبَرَ صَالَحَهُمْ عَلَى أَنْ يَخْرُجُوا بِأَنْفُسِهِمْ وَأَهْلِيهِمْ، وَلِلنَّبِيِّ ﷺ الصَّفْرَاءَ وَالْبَيْضَاءُ وَالْحَلْقَةُ وَالسِّلَاحُ، وَيُخْرِجُهُمْ، وَشَرَطُوا لِلنَّبِيِّ ﷺ أَنْ لَا يَكْتُمُوهُ شَيْئًا، فَإِنْ فَعَلُوا فَلَا ذِمَّةَ لَهُمْ. قَالَ ابْنُ عَبَّاسٍ: فَأُتِيَ بِكِنَانَةَ، وَالرَّبِيعِ، وَكَانَ كِنَانَةُ زَوْجَ صَفِيَّةَ، وَالرَّبِيعُ أَخُوهُ أَوِ ابْنُ عَمِّهِ، فَقَالَ لَهُمَا رَسُولُ اللَّهِ ﷺ «أَيْنَ آنِيَتُكُمَا الَّتِي كُنْتُمْ تُعِيرُونَهَا أَهْلَ مَكَّةَ ؟ ». وَقَالَ ابْنُ عُمَرَ: قَالَ رَسُولُ اللَّهِ ﷺ لِعَمِّ حُيَيٍّ «مَا فَعَلَ مِسْكُ حُيَيٍّ الَّذِي جَاءَ بِهِ مِنَ النَّضِيرِ ؟ » فَقَالَ: وَقَالَ ابْنُ عَبَّاسٍ: قَالَا: «هَرَبْنَا، فَلَمْ نَزَلْ تَضَعُنَا أَرْضٌ وَتَرْفَعُنَا أُخْرَى، فَذَهَبَ فِي نَفَقَتِنَا كُلُّ شَيْءٍ. وَقَالَ ابْنُ عُمَرَ: أَذْهَبَتْهُ النَّفَقَاتُ وَالْحُرُوبُ، فَقَالَ «الْعَهْدُ قَرِيبٌ، وَالْمَالُ أَكْثَرُ مِنْ ذَلِكَ». وَقَالَ ابْنُ عَبَّاسٍ: فَقَالَ لَهُمَا رَسُولُ اللَّهِ ﷺ: «إِنَّكُمَا إِنْ تَكْتُمَانِي شَيْئًا فَاطَّلَعْتُ عَلَيْهِ اسْتَحْلَلْتُ بِهِ دِمَاءَكُمَا وَذَرَارِيَّكُمَا». فَقَالَا: نَعَمْ. وَقَالَ عُرْوَةُ وَمُحَمَّدُ بْنُ عُمَرَ فِيمَا رَوَاهُ الْبَيْهَقِيُّ عَنْهُمَا: فَأَخْبَرَ اللَّهُ عَزَّ وَجَلَّ رَسُولَهُ ﷺ بِمَوْضِعِ الْكَنْزِ، فَقَالَ لِكِنَانَةَ «إِنَّكَ لَمُغْتَرٌّ بِأَمْرِ السَّمَاءِ». قَالَ ابْنُ عَبَّاسٍ: فَدَعَا رَسُولُ اللَّهِ ﷺ رَجُلًا مِنَ الْأَنْصَارِ فَقَالَ: «اذْهَبْ إِلَى قَرَاحِ كَذَا وَكَذَا، ثُمَّ ائْتِ النَّخْلَ فَانْظُرْ نَخْلَةً عَنْ يَمِينِكَ، أَوْ عَنْ يَسَارِكَ مَرْفُوعَةً فَأْتِنِي بِمَا فِيهَا» فَجَاءَهُ بِالْآنِيَةِ وَالْأَمْوَالِ، فَقُوِّمَتْ بِعَشَرَةِ آلَافِ دِينَارٍ، فَضَرَبَ أَعْنَاقَهُمَا، وَسَبَى أَهْلَيْهِمَا بِالنَّكْثِ الَّذِي نَكَثَاهُ. وَقَالَ ابْنُ إِسْحَاقَ: أَتَى رَسُولُ اللَّهِ ﷺ بِكِنَانَةَ بْنِ الرَّبِيعِ، وَكَانَ عِنْدَهُ كَنْزُ بَنِي النَّضِيرِ، فَسَأَلَهُ عَنْهُ فَجَحَدَ أَنْ يَكُونَ يَعْلَمُ مَكَانَهُ، فَأَتَى رَسُولُ اللَّهِ ﷺ بِرَجُلٍ مِنْ يَهُودَ، قَالَ ابْنُ عُقْبَةَ: اسْمُهُ ثَعْلَبَةُ وَكَانَ فِي عَقْلِهِ شَيْءٌ، فَقَالَ لِرَسُولِ اللَّهِ ﷺ إِنِّي رَأَيْتُ كِنَانَةَ يُطِيفُ بِهَذِهِ الْخَرِبَةِ كُلَّ غَدَاةٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ لِكِنَانَةَ: «أَرَأَيْتَ إِنْ وَجَدْنَاهُ عِنْدَكَ، أَقْتُلُكَ ؟ » قَالَ: نَعَمْ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ بِالْخَرِبَةِ فَحُفِرَتْ، وَأُخْرِجَ مِنْهَا بَعْضُ كَنْزِهِمْ، ثُمَّ سَأَلَهُ عَمَّا بَقِيَ، فَأَبَى أَنْ يُؤَدِّيَهُ، فَأَمَرَ رَسُولُ اللَّهِ ﷺ الزُّبَيْرَ بْنَ الْعَوَّامِ، فَقَالَ: «عَذِّبْهُ حَتَّى تَسْتَأْصِلَ مَا عِنْدَهُ» فَكَانَ الزُّبَيْرُ ؓ يَقْدَحُ بِزَنْدِهِ فِي صَدْرِهِ حَتَّى أَشْرَفَ عَلَى نَفْسِهِ، ثُمَّ دَفَعَهُ رَسُولُ اللَّهِ ﷺ إِلَى مُحَمَّدِ بْنِ مَسْلَمَةَ، فَضَرَبَ عُنُقَهُ بِأَخِيهِ مَحْمُودِ بْنِ مَسْلَمَةَ. وَسَبَى رَسُولُ اللَّهِ ﷺ نِسَاءَهُمْ وَذَرَارِيَّهُمْ، وَقَسَمَ أَمْوَالَهُمْ. بِسَبَبِ نَقْضِ الْعُهُودِ مِنْهُمْ وَالْمَوَاثِيقِ. وَفيه: جَوَازُ عَقْدِ الْمُهَادَنَةِ عَقْدًا جَائِزًا، لِلْإِمَامِ فَسْخُهُ مَتَى شَاءَ. وَمِنْهَا: جَوَازُ تَعْلِيقِ عَقْدِ الصُّلْحِ وَالْأَمَانِ بِالشَّرْطِ، كَمَا عَقَدَ لَهُمْ رَسُولُ اللَّهِ ﷺ بِشَرْطِ أَنْ لَا يُغَيِّبُوا وَلَا يَكْتُمُوا. وَمِنْهَا: جَوَازُ تَقْرِيرِ أَرْبَابِ التُّهَم بِالْعُقُوبَةِ، وَأَنَّ ذَلِكَ مِنَ الشَّرِيعَةِ الْعَادِلَةِ لَا مِنَ السِّيَاسَةِ الظَّالِمَةِ. وَمِنْهَا: الْأَخْذُ في الْأَحْكَامِ بِالْقَرَائِنِ وَالْأَمَارَاتِ، كَمَا قَالَ النَّبِيُّ ﷺ لِكِنَانَةَ: ( الْمَالُ كَثِيرٌ وَالْعَهْدُ قَرِيبٌ )، فَاسْتَدَلَّ بِهَذَا عَلَى كَذِبِهِ فِي قَوْلِهِ: أَذْهَبَتْهُ الْحُرُوبُ وَالنَّفَقَةُ. وَمِنْهَا: أَنَّ مَنْ كَانَ الْقَوْلُ قَوْلَهُ إِذَا قَامَتْ قَرِينَةٌ عَلَى كَذِبِهِ، لَمْ يُلْتَفَتْ إِلَى قَوْلِهِ، وَنُزِّلَ مَنْزِلَةَ الْخَائِنِ. وَمِنْهَا: أَنَّ أَهْلَ الذِّمَّةِ إِذَا خَالَفُوا شَيْئًا مِمَّا شُرِطَ عَلَيْهِمْ ، لَمْ يَبْقَ لَهُمْ ذِمَّةٌ، وَحَلَّتْ دِمَاؤُهُمْ وَأَمْوَالُهُمْ؛ لِأَنَّ رَسُولَ اللَّهِ ﷺ عَقَدَ لِهَؤُلَاءِ الْهُدْنَةَ، وَشَرَطَ عَلَيْهِمْ أَنْ لَا يُغَيِّبُوا وَلَا يَكْتُمُوا، فَإِنْ فَعَلُوا حَلَّتْ دِمَاؤُهُمْ وَأَمْوَالُهُمْ، فَلَمَّا لَمْ يَفُوا بِالشَّرْطِ اسْتَبَاحَ دِمَاءَهُمْ وَأَمْوَالَهُمْ، وَبِهَذَا اقْتَدَى أَمِيرُ الْمُؤْمِنِينَ عُمَرُ بْنُ الْخَطَّابِ فِي الشُّرُوطِ الَّتِي اشْتَرَطَهَا عَلَى أَهْلِ الذِّمَّةِ، فَشَرَطَ عَلَيْهِمْ أَنَّهُمْ مَتَى خَالَفُوا شَيْئًا مِنْهَا فَقَدْ حَلَّ لَهُ مِنْهُمْ مَا يَحِلُّ مِنْ أَهْلِ الشِّقَاقِ وَالْعَدَاوَةِ.
Translation
✧ Mention of the Messenger of Allah ﷺ asking about the jewelry of Ḥuyayy b. Akhṭab and his wealth, both of which he had carried away when he was expelled from Madinah, and the signs that occurred in that regard. Muḥammad b. ʿUmar said: The jewelry was at first in a lambskin. When it increased, they placed it in a bull's hide, then in a camel's hide. That jewelry was kept with the elders of the family of Abū al-Ḥuqayq, and they used to lend it to the Arabs. Ibn Saʿd and al-Bayhaqī narrated from Ibn ʿUmar, and Ibn Saʿd—with a chain whose men are trustworthy—from Muḥammad b. ʿAbd al-Raḥmān b. Abī Laylā—who is truthful but of poor memory—from al-Ḥakam, from Miqsam, from Ibn ʿAbbās ؓ: When the Messenger of Allah ﷺ gained victory over the people of Khaybar, he made peace with them on the condition that they depart with their persons and families, and that the Prophet ﷺ would have the yellow and white (gold and silver), the coats of mail, and the weapons, and that he would expel them. They stipulated to the Prophet ﷺ that they would not conceal anything from him, and that if they did so, they would have no protection. Ibn ʿAbbās said: Kinānah and al-Rabīʿ were brought. Kinānah was the husband of Ṣafiyyah, and al-Rabīʿ was his brother or his cousin. The Messenger of Allah ﷺ said to them, "Where are your vessels that you used to lend to the people of Makkah?" Ibn ʿUmar said: The Messenger of Allah ﷺ said to the uncle of Ḥuyayy, "What became of Ḥuyayy's hide that he brought from al-Naḍīr?" He said: And Ibn ʿAbbās said: They said, "We fled, and a land kept lowering us and another raising us, and everything went in our expenses." Ibn ʿUmar said: "Expenses and wars consumed it." He said, "The pact is recent, and the wealth is more than that." Ibn ʿAbbās said: The Messenger of Allah ﷺ said to them, "If you two conceal anything from me and I come to know of it, I will deem your blood and your offspring lawful." They said, "Yes." ʿUrwah and Muḥammad b. ʿUmar said, in what al-Bayhaqī narrated from them: Allah, Mighty and Majestic, informed His Messenger ﷺ of the location of the treasure, so he said to Kinānah, "You are deceived by the matter of the sky." Ibn ʿAbbās said: The Messenger of Allah ﷺ called a man from the Anṣār and said, "Go to such-and-such a cleared field, then come to the palm trees and look for a palm on your right or your left that is raised. Bring me what is in it." He brought him the vessels and the wealth, and they were valued at ten thousand dinars. He struck off their necks and took their families captive because of the breach they had committed. Ibn Isḥāq said: Kinānah b. al-Rabīʿ was brought to the Messenger of Allah ﷺ, and the treasure of Banū al-Naḍīr was with him. He asked him about it, but he denied knowing its location. A man from the Jews was brought to the Messenger of Allah ﷺ; Ibn ʿUqbah said: His name was Thaʿlabah, and there was something wrong with his mind. He said to the Messenger of Allah ﷺ, "I saw Kinānah circling this ruin every morning." The Messenger of Allah ﷺ said to Kinānah, "Do you think that if we find it with you, I will kill you?" He said, "Yes." The Messenger of Allah ﷺ ordered the ruin to be dug up, and some of their treasure was brought out. Then he asked him about the rest, but he refused to hand it over. The Messenger of Allah ﷺ ordered al-Zubayr b. al-ʿAwwām, saying, "Torture him until you extract what he has." Al-Zubayr ؓ kept striking fire with his firestick on his chest until he was near death. Then the Messenger of Allah ﷺ handed him over to Muḥammad b. Maslamah, who struck off his neck in retaliation for his brother Maḥmūd b. Maslamah. The Messenger of Allah ﷺ took their women and children captive and divided their wealth, because of their breaking of covenants and pacts. In this is: the permissibility of concluding a truce as a valid contract, which the ruler may annul whenever he wishes. Among these: the permissibility of attaching the contract of reconciliation and security to a condition, as the Messenger of Allah ﷺ contracted with them on condition that they would not hide or conceal anything. Among these: the permissibility of punishing accused persons, and that this is from just legislation, not from oppressive policy. Among these: acting on circumstantial evidence and indications in rulings, as the Prophet ﷺ said to Kinānah, "The wealth is abundant and the pact is recent," and he inferred from this that he was lying in his saying, "Wars and expenses consumed it." Among these: that someone whose word would normally be accepted, if a circumstance indicates his lying, his word is not heeded, and he is treated as a traitor. Among these: that if the people of the covenant violate any of the conditions imposed on them, they no longer have protection, and their blood and wealth become lawful; because the Messenger of Allah ﷺ made a truce with these people and stipulated that they would not hide or conceal anything, and that if they did so, their blood and wealth would be lawful. When they did not fulfill the condition, he deemed their blood and wealth permissible. In this, the Commander of the Faithful ʿUmar b. al-Khaṭṭāb followed suit in the conditions he imposed on the people of the covenant, stipulating that if they violated any of them, what is lawful from the people of defiance and enmity would be lawful from them.
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