Tarikh (al-Tabari) 1357
The Expedition of Khaybar
إِرَادَتِهِ ﷺ إِجْلَاءَ يَهُودِ خَيْبَرَ عَنْهَا كَمَا وَقَعَ شَرْطُهُمْ، ثُمَّ إِقْرَارِهِ إِيَّاهُمْ يَعْمَلُونَ فِيهَا مَا أَقَرَّهُمُ اللَّهُ رَوَى الْبُخَارِيُّ وَالْبَيْهَقِيُّ عَنِ ابْنِ عُمَرَ وَالْبَيْهَقِيُّ عَنْ عُرْوَةَ وَعَنْ مُوسَى بْنِ عُقَبَةَ: أَنَّ خَيْبَرَ لَمَّا فَتَحَهَا رَسُولُ اللَّهِ ﷺ سَأَلَتْ يَهُودُ رَسُولَ اللَّهِ ﷺ أَنْ يُقِرَّهُمْ فِيهَا عَلَى نِصْفِ مَا خَرَجَ مِنْهَا مِنَ التَّمْرِ، وَقَالُوا: دَعْنَا يَا مُحَمَّدُ نَكُونُ فِي هَذِهِ الْأَرْضِ. نُصْلِحُهَا، وَنَقُومُ عَلَيْهَا، وَلَمْ يَكُنْ لِرَسُولِ اللَّهِ ﷺ وَلَا لِأَصْحَابِهِ غِلْمَانٌ يَقُومُونَ عَلَيْهَا، وَكَانُوا لَا يَفْرَغُونَ أَنْ يَقُومُوا عَلَيْهَا، فَأَعْطَاهُمْ رَسُولُ اللَّهِ ﷺ خَيْبَرَ عَلَى أَنَّ لَهُمُ الشَّطْرَ مِنْ كُلِّ زَرْعٍ وَنَخْلٍ وَشَيْءٍ مَا بَدَا لِرَسُولِ اللَّهِ ﷺ، وَفِي لَفْظٍ، قَالَ رَسُولُ اللَّهِ - ﷺ «نُقِرُّكُمْ فِيهَا عَلَى ذَلِكَ مَا شِئْنَا، وَفِي لَفْظٍ «مَا أَقَرَّكُمُ اللَّهُ». وَكَانَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ يَأْتِيهِمْ كُلَّ عَامٍ فَيَخْرِصُهَا عَلَيْهِمْ، ثُمَّ يَضْمَنُهُمُ الشَّطْرَ، فَشَكَوْا إِلَى رَسُولِ اللَّهِ ﷺ شِدَّةَ خَرْصِ ابْنِ رَوَاحَةَ، وَأَرَادُوا أَنْ يَرْشُوا ابْنَ رَوَاحَةَ، فَقَالَ: يَا أَعْدَاءَ اللَّهِ، تُطْعِمُونِي السُّحْتَ ؟ وَاللَّهِ لَقَدْ جِئْتُكُمْ مِنْ عِنْدِ أَحَبِّ النَّاسِ إِلَى، وَلَأَنْتُمْ أَبْغَضُ إِلَيَّ مِنْ عِدَتِكُمْ مِنَ الْقِرَدَةِ وَالْخَنَازِيرِ وَلَا يَحْمِلُنِي بُغْضِي إِيَّاكُمْ وَحُبِّي إِيَّاهُ عَلَى أَنْ لَا أَعْدِلَ عَلَيْكُمْ فَقَالُوا: بِهَذَا قَامَتِ السَّمَاوَاتُ وَالْأَرْضُ، فَأَقَامُوا بِأَرْضِهِمْ عَلَى ذَلِكَ. وَفيه: جَوَازُ الْمُسَاقَاةِ وَالْمُزَارَعَةِ بِجُزْءٍ مِمَّا يَخْرُجُ مِنَ الْأَرْضِ مِنْ ثَمَرٍ أَوْ زَرْعٍ ، كَمَا عَامَلَ رَسُولُ اللَّهِ ﷺ أَهْلَ خَيْبَرَ عَلَى ذَلِكَ، وَاسْتَمَرَّ ذَلِكَ إِلَى حِينِ وَفَاتِهِ، لَمْ يُنْسَخِ الْبَتَّةَ، وَاسْتَمَرَّ عَمَلُ خُلَفَائِهِ الرَّاشِدِينَ عَلَيْهِ، وَلَيْسَ هَذَا مِنْ بَابِ الْمُؤَاجَرَةِ فِي شَيْءٍ، بَلْ مِنْ بَابِ الْمُشَارَكَةِ، وَهُوَ نَظِيرُ الْمُضَارَبَةِ سَوَاءً، فَمَنْ أَبَاحَ الْمُضَارَبَةَ وَحَرَّمَ ذَلِكَ فَقَدْ فَرَّقَ بَيْنَ مُتَمَاثِلَيْنِ. وَفيه أَنَّهُ دَفَعَ إِلَيْهِمُ الْأَرْضَ عَلَى أَنْ يَعْمَلُوهَا مِنْ أَمْوَالِهِمْ، وَلَمْ يَدْفَعْ إِلَيْهِمُ الْبِذْرَ، وَلَا كَانَ يَحْمِلُ إِلَيْهِمُ الْبَذْرَ مِنَ الْمَدِينَةِ قَطْعًا، فَدَلَّ عَلَى أَنَّ هَدْيَهُ عَدَمُ اشْتِرَاطِ كَوْنِ الْبَذْرِ مِنْ رَبِّ الْأَرْضِ ، وَأَنَّهُ يَجُوزُ أَنْ يَكُونَ مِنَ الْعَامِلِ، وَهَذَا كَانَ هَدْيَ خُلَفَائِهِ الرَّاشِدِينَ مِنْ بَعْدِهِ، وَكَمَا أَنَّهُ هُوَ الْمَنْقُولُ فَهُوَ الْمُوَافِقُ لِلْقِيَاسِ؛ فَإِنَّ الْأَرْضَ بِمَنْزِلَةِ رَأْسِ الْمَالِ فِي الْقِرَاضِ، وَالْبَذْرُ يَجْرِي مَجْرَى سَقْيِ الْمَاءِ، وَلِهَذَا يَمُوتُ فِي الْأَرْضِ وَلَا يَرْجِعُ إِلَى صَاحِبِهِ، وَلَوْ كَانَ بِمَنْزِلَةِ رَأْسِ مَالِ الْمُضَارَبَةِ لَاشْتُرِطَ عَوْدُهُ إِلَى صَاحِبِهِ، وَهَذَا يُفْسِدُ الْمُزَارَعَةَ، فَعُلِمَ أَنَّ الْقِيَاسَ الصَّحِيحَ هُوَ الْمُوَافِقُ لِهَدْيِ رَسُولِ اللَّهِ ﷺ وَخُلَفَائِهِ الرَّاشِدِينَ فِي ذَلِكَ. وَاللَّهُ أَعْلَمُ. وَفيه: خَرْصُ الثِّمَارِ عَلَى رُءُوسِ النَّخْلِ وَقِسْمَتُهَا كَذَلِكَ ، وَأَنَّ الْقِسْمَةَ لَيْسَتْ بَيْعًا. وَمِنْهَا: الِاكْتِفَاءُ بِخَارِصٍ وَاحِدٍ وَقَاسِمٍ وَاحِدٍ . [ إجْلَاءُ الْيَهُودِ عَنْ خَيْبَرَ أَيَّامَ عُمَرَ ] قَالَ ابْنُ إسْحَاقَ: وَسَأَلْتُ ابْنَ شِهَابٍ الزُّهْرِيَّ: كَيْفَ كَانَ إعْطَاءُ رَسُولِ اللَّهِ ﷺ يَهُودَ خَيْبَرَ نَخْلَهُمْ حِينَ أَعْطَاهُمْ النَّخْلَ عَلَى خَرْجِهَا، أَبَتَّ ذَلِكَ لَهُمْ حَتَّى قُبِضَ، أَمْ أَعْطَاهُمْ إيَّاهَا لِلضَّرُورَةِ مِنْ غَيْرِ ذَلِكَ ؟ فَأَخْبَرَنِي ابْنُ شِهَابٍ: أَنَّ رَسُولَ اللَّهِ ﷺ افْتَتَحَ خَيْبَرَ عَنْوَةً بَعْدَ الْقِتَالِ، وَكَانَتْ خَيْبَرُ مِمَّا أَفَاءَ اللَّهُ عَزَّ وَجَلَّ عَلَى رَسُولِ اللَّهِ ﷺ خَمَّسَهَا رَسُولُ اللَّهِ ﷺ، وَقَسَمَهَا بَيْنَ الْمُسْلِمِينَ، وَنَزَلَ مَنْ نَزَلَ مِنْ أَهْلِهَا عَلَى الْجَلَاءِ بَعْدَ الْقِتَالِ، فَدَعَاهُمْ رَسُولُ اللَّهِ ﷺ، فَقَالَ: إنْ شِئْتُمْ دَفَعْتُ إلَيْكُمْ هَذِهِ الْأَمْوَالَ عَلَى أَنْ تُعْمِلُوهَا، وَتَكُونَ ثِمَارُهَا بَيْنَنَا وَبَيْنَكُمْ، وَأُقِرُّكُمْ مَا أَقَرَّكُمْ اللَّهُ، فَقَبِلُوا، فَكَانُوا عَلَى ذَلِكَ يُعْمِلُونَهَا وَكَانَ رَسُولُ اللَّهِ ﷺ يَبْعَثُ عَبْدَ اللَّهِ بْنَ رَوَاحَةَ، فَيَقْسِمُ ثَمَرَهَا، وَيَعْدِلُ عَلَيْهِمْ فِي الْخَرْصِ فَلَمَّا تَوَفَّى اللَّهُ نَبِيَّهُ ﷺ، أَقَرَّهَا أَبُو بَكْرٍ ؓ، بَعْدَ رَسُولِ اللَّهِ ﷺ بِأَيْدِيهِمْ، عَلَى الْمُعَامَلَةِ الَّتِي عَامَلَهُمْ عَلَيْهَا رَسُولُ اللَّهِ ﷺ حَتَّى تُوُفِّيَ، ثُمَّ أَقَرَّهَا عُمَرُ ؓ صَدْرًا مِنْ إمَارَتِهِ. ثُمَّ بَلَغَ عُمَرَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ فِي وَجَعِهِ الَّذِي قَبَضَهُ اللَّهُ فِيهِ: لَا يَجْتَمِعَنَّ بِجَزِيرَةِ الْعَرَبِ دِينَانِ، فَفَحَصَ عُمَرُ ذَلِكَ، حَتَّى بَلَغَهُ الثَّبْتُ، فَأَرْسَلَ إلىَ يَهُودَ، فَقَالَ: إنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ أَذِنَ فِي جَلَائِكُمْ، قَدْ بَلَغَنِي أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: لَا يَجْتَمِعَنَّ بِجَزِيرَةِ الْعَرَبِ دِينَانِ: فَمَنْ كَانَ عِنْدَهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنْ الْيَهُودِ فَلْيَأْتِنِي بِهِ، أُنْفِذُهُ لَهُ وَمَنْ لَمْ يَكُنْ عِنْدَهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنْ الْيَهُودِ، فَلْيَتَجَهَّزْ لِلْجَلَاءِ، فَأَجْلَى عُمَرُ مَنْ لَمْ يَكُنْ عِنْدَهُ عَهْدٌ مِنْ رَسُولِ اللَّهِ ﷺ مِنْهُمْ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي نَافِعٌ، مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: خَرَجْتُ أَنَا وَالزُّبَيْرُ وَالْمِقْدَادُ بْنُ الْأَسْوَدِ إلَى أَمْوَالِنَا بِخَيْبَرِ نَتَعَاهَدُهَا، فَلَمَّا قَدِمْنَا تَفَرَّقْنَا فِي أَمْوَالِنَا، قَالَ: فَعُدِيَ عَلَيَّ تَحْتَ اللَّيْلِ، وَأَنَا نَائِمٌ عَلَى فِرَاشِي، فَفُدِعَتْ يَدَايَ مِنْ مِرْفَقَيَّ، فَلَمَّا أَصْبَحْتُ اسْتَصْرَخَ عَلَيَّ صَاحِبَايَ، فَأَتَيَانِي فَسَأَلَانِي: مَنْ صَنَعَ هَذَا بِكَ ؟ فَقُلْتُ: لَا أَدْرِي، قَالَ: فَأَصْلَحَا مِنْ يَدَيَّ، ثُمَّ قَدِمَا بِي عَلَى عُمَرَ ؓ ؟ فَقَالَ: هَذَا عَمَلُ يَهُودَ، ثُمَّ قَامَ فِي النَّاسِ خَطِيبًا فَقَالَ: أَيُّهَا النَّاسُ، إنَّ رَسُولَ اللَّهِ ﷺ كَانَ عَامَلَ يَهُودَ خَيْبَرَ عَلَى أَنَّا نُخْرِجُهُمْ إذَا شِئْنَا، وَقَدْ عَدَوْا عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ، فَفَدَعُوا يَدَيْهِ، كَمَا قَدْ بَلَغَكُمْ، مَعَ عَدْوِهِمْ عَلَى الْأَنْصَارِيِّ قَبْلَهُ، لَا نَشُكُّ أَنَّهُمْ أَصْحَابُهُ، لَيْسَ لَنَا هُنَاكَ عَدُوٌّ غَيْرُهُمْ، فَمَنْ كَانَ لَهُ مَالٌ بِخَيْبَرِ فَلْيَلْحَقْ بِهِ، فَإِنِّي مُخْرِجٌ يَهُودَ، فَأَخْرَجَهُمْ. وقيل لَمَّا أَجْمَعَ عمر عَلَى إجلائهم، قَالَ رَئِيسُهُمْ، وَهُوَ أَحَدُ بَنِي الْحَقِيقِ: لَا تُخْرِجْنَا وَدَعْنَا نَكُونُ فِيهَا كَمَا أَقَرَّنَا أَبُو الْقَاسِمِ وَأَبُو بَكْرٍ، فَقَالَ عُمَرُ لِرَئِيسِهِمْ: أَتُرَانِي سَقَطَ عَنِّي قَوْلُ رَسُولِ اللَّهِ ﷺ «كَيْفَ بِكَ، إِذَا ارْفَضَّتْ بِكَ رَاحِلَتُكَ تَؤُمُّ الشَّامَ يَوْمًا، ثُمَّ يَوْمًا ؟ » وَفِي رِوَايَةٍ: أَظْنَنْتَ أَنِّي نَسِيتُ قَوْلَ رَسُولِ اللَّهِ ﷺ «كَيْفَ بِكَ إِذَا خَرَجْتَ مِنْ خَيْبَرَ يَعْدُو بِكَ قُلُوصُكَ لَيْلَةً بَعْدَ لَيْلَةٍ» فَقَالَ: تِلْكَ هَزِيلَةٌ مِنْ أَبِي الْقَاسِمِ، قَالَ: كَذْبْتَ، وَأَجْلَاهُمْ عُمَرُ، وَأَعْطَاهُمْ قِيمَةَ مَالِهِمْ مِنَ التَّمْرِ: مَالًا، وَإِبِلًا، وَعُرُوضًا مِنْ أَقْتَابٍ وَحِبَالٍ، وَغَيْرِ ذَلِكَ. وَقَسَمَهَا عُمَرُ بَيْنَ مَنْ كَانَ شَهِدَ خَيْبَرَ مِنْ أَهْلِ الْحُدَيْبِيَةِ. قُلْتُ: كَانَ لِعُمَرَ بْنِ الْخَطَّابِ سَهْمُهُ الَّذِي بِخَيْبَرَ، وَقَدْ كَانَ وَقَفَهُ فِي سَبِيلِ اللَّهِ، وَشَرَطَ فِي الْوَقْفِ مَا أَشَارَ بِهِ رَسُولُ اللَّهِ ﷺ، كَمَا هُوَ ثَابِتٌ فِي " الصَّحِيحَيْنِ " وَشَرَطَ أَنْ يَكُونَ النَّظَرَ فِيهِ لِلْأَرْشَدِ فَالْأَرْشَدِ مِنْ بَنَاتِهِ وَبَنِيهِ. وقُلْتُ: قَدِ ادَّعَى يَهُودُ خَيْبَرَ فِي أَزْمَانٍ مُتَأَخِّرَةٍ بَعْدَ الثَّلَاثِمِائَةِ، أَنَّ بِأَيْدِيهِمْ كِتَابًا مِنْ رَسُولِ اللَّهِ ﷺ، فِيهِ أَنَّهُ وَضَعَ الْجِزْيَةَ عَنْهُمْ، وَقَدِ اغْتَرَّ بِهَذَا الْكِتَابِ بَعْضُ الْعُلَمَاءِ، حَتَّى قَالَ بِإِسْقَاطِ الْجِزْيَةِ عَنْهُمْ، مِنَ الشَّافِعِيَّةِ الشَّيْخُ أَبُو عَلِيٍّ خَيْرُونَ، وَهُوَ كِتَابٌ مُزَوَّرٌ مَكْذُوبٌ مُفْتَعَلٌ لَا أَصْلَ لَهُ، وَقَدْ بَيَّنْتُ بُطْلَانَهُ مِنْ وُجُوهٍ عَدِيدَةٍ فِي كِتَابٍ مُفْرَدٍ، وَقَدْ تَعَرَّضَ لِذِكْرِهِ وَإِبْطَالِهِ جَمَاعَةٌ مِنَ الْأَصْحَابِ فِي كُتُبِهِمْ، كَابْنِ الصَّبَّاغِ فِي " شَامِلِهِ "، وَالشَّيْخِ أَبِي حَامِدٍ فِي " تَعْلِيقَتِهِ " وَصَنَّفَ فِيهِ ابْنُ الْمُسْلِمَةِ جُزْءًا مُنْفَرِدًا لِلرَّدِّ عَلَيْهِ وَقَدْ تَحَرَّكُوا بِهِ بَعْدَ السَّبْعِمِائَةِ، وَأَظْهَرُوا كِتَابًا فِيهِ نُسْخَةُ مَا ذَكَرَهُ الْأَصْحَابُ فِي كُتُبِهِمْ، وَقَدْ وَقَفْتُ عَلَيْهِ، فَإِذَا هُوَ مَكْذُوبٌ، فَإِنَّ فِيهِ شَهَادَةَ سَعْدِ بْنِ مُعَاذٍ،، وَقَدْ كَانَ مَاتَ قَبْلَ زَمَنِ خَيْبَرَ وَفِيهِ شَهَادَةُ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، وَلَمْ يَكُنْ أَسْلَمَ يَوْمَئِذٍ، وَفِي آخِرِهِ: وَكَتَبَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ وَهَذَا لَحْنٌ وَخَطَأٌ، وَفِيهِ وَضْعُ الْجِزْيَةِ، وَلَمْ تَكُنْ شُرِعَتْ بَعْدُ، فَإِنَّهَا إِنَّمَا شُرِعَتْ أَوَّلَ مَا شُرِعَتْ وَأُخِذَتْ مِنْ أَهْلِ نَجْرَانَ وَذَكَرُوا أَنَّهُمْ وَفَدُوا فِي حُدُودِ سَنَةِ تِسْعٍ. وَاللَّهُ أَعْلَمُ. وفيه: جَوَازُ إِجْلَاءِ أَهْلِ الذِّمَّةِ مِنْ دَارِ الْإِسْلَامِ إِذَا اسْتُغْنِيَ عَنْهُمْ ، كَمَا قَالَ النَّبِيُّ ﷺ: ( نُقِرُّكُمْ مَا أَقَرَّكُمُ اللَّهُ )، وَقَالَ لِكَبِيرِهِمْ: ( كَيْفَ بِكَ إِذَا رَقَصَتْ بِكَ رَاحِلَتُكَ نَحْوَ الشَّامِ يَوْمًا ثُمَّ يَوْمًا )، وَأَجْلَاهُمْ عمر بَعْدَ مَوْتِهِ ﷺ، وَهَذَا مَذْهَبُ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ، وَهُوَ قَوْلٌ قَوِيٌّ يَسُوغُ الْعَمَلُ بِهِ إِذَا رَأَى الْإِمَامُ فِيهِ الْمَصْلَحَةَ. وَلَا يُقَالُ: أَهْلُ خَيْبَرَ لَمْ تَكُنْ لَهُمْ ذِمَّةٌ، بَلْ كَانُوا أَهْلَ هُدْنَةٍ، فَهَذَا كَلَامٌ لَا حَاصِلَ تَحْتَهُ؛ فَإِنَّهُمْ كَانُوا أَهْلَ ذِمَّةٍ قَدْ أَمِنُوا بِهَا عَلَى دِمَائِهِمْ وَأَمْوَالِهِمْ أَمَانًا مُسْتَمِرًّا، نَعَمْ لَمْ تَكُنِ الْجِزْيَةُ قَدْ شُرِعَتْ وَنَزَلَ فَرْضُهَا، وَكَانُوا أَهْلَ ذِمَّةٍ بِغَيْرِ جِزْيَةٍ، فَلَمَّا نَزَلَ فَرْضُ الْجِزْيَةِ اسْتُؤْنِفَ ضَرْبُهَا عَلَى مَنْ يُعْقَدُ لَهُ الذِّمَّةُ مِنْ أَهْلِ الْكِتَابِ وَالْمَجُوسِ، فَلَمْ يَكُنْ عَدَمُ أَخْذِ الْجِزْيَةِ مِنْهُمْ لِكَوْنِهِمْ لَيْسُوا أَهْلَ ذِمَّةٍ، بَلْ لِأَنَّهَا لَمْ تَكُنْ نَزَلَ فَرْضُهَا بَعْدُ. وَأَمَّا كَوْنُ الْعَقْدِ غَيْرَ مُؤَبَّدٍ فَذَاكَ لِمُدَّةِ إِقْرَارِهِمْ فِي أَرْضِ خَيْبَرَ، لَا لِمُدَّةِ حَقْنِ دِمَائِهِمْ، ثُمَّ يَسْتَبِيحُهَا الْإِمَامُ مَتَى شَاءَ، فَلِهَذَا قَالَ: ( نُقِرُّكُمْ مَا أَقَرَّكُمُ اللَّهُ، أَوْ مَا شِئْنَا )، وَلَمْ يَقُلْ: نَحْقِنُ دِمَاءَكُمْ مَا شِئْنَا. وَهَكَذَا كَانَ عَقْدُ الذِّمَّةِ لِقُرَيْظَةَ وَالنَّضِيرِ عَقْدًا مَشْرُوطًا بِأَنْ لَا يُحَارِبُوهُ وَلَا يُظَاهِرُوا عَلَيْهِ، وَمَتَى فَعَلُوا فَلَا ذِمَّةَ لَهُمْ، وَكَانُوا أَهْلَ ذِمَّةٍ بِلَا جِزْيَةٍ، إِذْ لَمْ يَكُنْ نَزَلَ فَرْضُهَا إِذْ ذَاكَ، وَاسْتَبَاحَ رَسُولُ اللَّهِ ﷺ سَبْيَ نِسَائِهِمْ وَذَرَارِيِّهِمْ، وَجَعَلَ نَقْضَ الْعَهْدِ سَارِيًا فِي حَقِّ النِّسَاءِ وَالذُّرِّيَّةِ، وَجَعَلَ حُكْمَ السَّاكِتِ وَالْمُقِرِّ حُكْمَ النَّاقِضِ وَالْمُحَارِبِ، وَهَذَا مُوجَبُ هَدْيِهِ ﷺ فِي أَهْلِ الذِّمَّةِ بَعْدَ الْجِزْيَةِ أَيْضًا أَنْ يَسْرِي نَقْضُ الْعَهْدِ فِي ذُرِّيَّتِهِمْ وَنِسَائِهِمْ، وَلَكِنْ هَذَا إِذَا كَانَ النَّاقِضُونَ طَائِفَةً لَهُمْ شَوْكَةٌ وَمَنَعَةٌ، أَمَّا إِذَا كَانَ النَّاقِضُ وَاحِدًا مِنْ طَائِفَةٍ لَمْ يُوَافِقْهُ بَقِيَّتُهُمْ فَهَذَا لَا يَسْرِي النَّقْضُ إِلَى زَوْجَتِهِ وَأَوْلَادِهِ، كَمَا أَنَّ مَنْ أَهْدَرَ النَّبِيُّ ﷺ دِمَاءَهُمْ مِمَّنْ كَانَ يَسُبُّهُ لَمْ يَسْبِ نِسَاءَهُمْ وَذُرِّيَّتَهُمْ، فَهَذَا هَدْيُهُ فِي هَذَا، وَهُوَ الَّذِي لَا مَحِيدَ عَنْهُ، وَبِاللَّهِ التَّوْفِيقُ.
Translation
✧ His ﷺ intention to expel the Jews of Khaybar from it as their condition stipulated, then his allowing them to work in it as long as Allah allowed them Al-Bukhārī and al-Bayhaqī narrated from Ibn ʿUmar, and al-Bayhaqī from ʿUrwah and from Mūsā b. ʿUqbah: When the Messenger of Allah ﷺ conquered Khaybar, the Jews asked the Messenger of Allah ﷺ to allow them to remain in it for half of what came out of it of dates, and they said: Leave us, O Muḥammad, to be in this land. We will cultivate it and tend to it. The Messenger of Allah ﷺ and his Companions had no slaves to tend it, and they were not free to tend it themselves. So the Messenger of Allah ﷺ gave them Khaybar on condition that they would have half of every crop and palm and thing as long as it was agreeable to the Messenger of Allah ﷺ. In one wording, the Messenger of Allah ﷺ said: "We shall allow you to remain in it on that condition as long as we wish," and in another wording, "as long as Allah allows you." ʿAbdullāh b. Rawāḥah used to come to them every year and estimate the crop upon them, then he would hold them responsible for half. They complained to the Messenger of Allah ﷺ about the severity of Ibn Rawāḥah's estimation and wanted to bribe Ibn Rawāḥah. He said: O enemies of Allah, would you feed me ill-gotten gain? By Allah, I have come to you from the most beloved of people to me, and you are more hateful to me than as many monkeys and pigs as you number. But my hatred for you and my love for him will not carry me to be unjust to you. They said: By this the heavens and the earth are upheld. So they remained on their land on that condition. In it: the permissibility of sharecropping and land tenancy for a portion of what the land produces of fruit or crop, as the Messenger of Allah ﷺ dealt with the people of Khaybar on that basis, and that continued until his death without ever being abrogated, and the practice of his rightly-guided successors continued upon it. This is not at all a matter of hiring, but rather a matter of partnership, exactly like silent partnership (muḍārabah). Whoever permits silent partnership and forbids this has distinguished between two similar things. In it: he handed the land to them on condition that they work it from their own wealth, and he did not hand them the seed, nor did he carry seed to them from Madinah at all. This indicates that his way was not to require the seed to be from the owner of the land, and that it is permissible for it to be from the worker. This was the way of his rightly-guided successors after him. Just as it is transmitted, it is also consistent with analogy; for the land is like the capital in qirad partnership, and the seed runs like irrigation water. Hence it perishes in the land and does not return to its owner. If it were like the capital of muḍārabah, its return to its owner would be required, and that would invalidate land tenancy. Thus it is known that sound analogy is consistent with the way of the Messenger of Allah ﷺ and his rightly-guided successors in this matter. And Allah knows best. In it: estimating fruits while on the palm heads and dividing them likewise, and that division is not a sale. And among them: sufficiency with one estimator and one divider. [ Expulsion of the Jews from Khaybar in the time of ʿUmar ] Ibn Isḥāq said: I asked Ibn Shihāb al-Zuhrī: How was the Messenger of Allah's ﷺ giving the Jews of Khaybar their palm trees when he gave them the palms on condition of their produce? Did he grant that to them permanently until he passed away, or did he give it to them out of necessity without that? Ibn Shihāb informed me: The Messenger of Allah ﷺ conquered Khaybar by force after fighting. Khaybar was among what Allah, Mighty and Majestic, granted as booty to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ took its fifth and divided it among the Muslims. Those of its inhabitants who remained did so on condition of expulsion after the fighting. The Messenger of Allah ﷺ summoned them and said: If you wish, I will hand over these properties to you on condition that you work them, and their fruits will be between us and you, and I shall allow you to remain as long as Allah allows you. They accepted, and they were on that basis working them. The Messenger of Allah ﷺ used to send ʿAbdullāh b. Rawāḥah, who would divide its fruit and be just to them in estimation. When Allah took His Prophet ﷺ, Abū Bakr ؓ confirmed it in their hands after the Messenger of Allah ﷺ on the same arrangement that the Messenger of Allah ﷺ had made with them until he died. Then ʿUmar ؓ confirmed it for a period of his rule. Then it reached ʿUmar that the Messenger of Allah ﷺ said in the illness in which Allah took him: "Two religions shall not remain in the Arabian Peninsula." ʿUmar investigated that until he received reliable confirmation, so he sent to the Jews and said: Allah, Mighty and Majestic, has permitted your expulsion. It has reached me that the Messenger of Allah ﷺ said: "Two religions shall not remain in the Arabian Peninsula." So whoever among the Jews has a pact from the Messenger of Allah ﷺ, let him bring it to me and I will honor it for him. And whoever among the Jews has no pact from the Messenger of Allah ﷺ, let him prepare for expulsion. So ʿUmar expelled those among them who had no pact from the Messenger of Allah ﷺ. Ibn Isḥāq said: Nāfiʿ, the freedman of ʿAbdullāh b. ʿUmar, narrated to me from ʿAbdullāh b. ʿUmar: I, al-Zubayr, and al-Miqdād b. al-Aswad went out to our properties at Khaybar to inspect them. When we arrived, we separated to our properties. He said: I was attacked under cover of night while I was sleeping on my bed, and my arms were broken at the elbows. When morning came, my two companions called for help on my behalf. They came to me and asked: Who did this to you? I said: I do not know. He said: They set my arms, then brought me to ʿUmar ؓ. He said: This is the work of the Jews. Then he stood among the people as a preacher and said: O people, the Messenger of Allah ﷺ had arranged with the Jews of Khaybar that we may expel them whenever we wish. They have attacked ʿAbdullāh b. ʿUmar and broken his arms, as you have heard, along with their attack on the Anṣārī before him. We do not doubt that they are the ones responsible; we have no enemy there other than them. Whoever has property at Khaybar, let him go to it, for I am expelling the Jews. So he expelled them. It was said: When ʿUmar resolved to expel them, their leader, one of the Banū al-Ḥuqayq, said: Do not expel us; leave us in it as Abū al-Qāsim and Abū Bakr allowed us. ʿUmar said to their leader: Do you think I have forgotten the saying of the Messenger of Allah ﷺ: "How will it be with you when your riding camel carries you away, heading for Syria day after day?" In another narration: Did you think I forgot the saying of the Messenger of Allah ﷺ: "How will it be with you when you leave Khaybar and your young she-camel runs with you night after night?" He said: That was a jest from Abū al-Qāsim. He said: You lie. And ʿUmar expelled them and gave them the value of their property of dates: money, camels, and goods such as saddles, ropes, and other things. And ʿUmar divided it among those who had attended Khaybar from the people of al-Ḥudaybiyah. I say: ʿUmar b. al-Khaṭṭāb had his share at Khaybar, which he had endowed in the way of Allah, and he stipulated in the endowment what the Messenger of Allah ﷺ had advised, as is established in the two Ṣaḥīḥs, and he stipulated that its oversight belong to the most prudent, then the next most prudent, of his daughters and sons. I say: The Jews of Khaybar claimed in later times after the three hundred [years] that they had in their possession a document from the Messenger of Allah ﷺ stating that he had lifted the jizyah from them. Some scholars were deceived by this document, to the point that among the Shāfiʿīs, Shaykh Abū ʿAlī Khayrūn ruled that the jizyah was lifted from them. But it is a forged, false, fabricated document with no basis. I have demonstrated its invalidity from numerous angles in a separate book. A group of our companions have addressed its mention and refutation in their books, such as Ibn al-Ṣabbāgh in his Shāmil and Shaykh Abū Ḥāmid in his Taʿlīqah, and Ibn al-Muslimah composed a separate part in refutation of it. They raised it again after the seven hundred [years] and produced a document containing a copy of what the companions mentioned in their books. I examined it, and it is false. It contains the testimony of Saʿd b. Muʿādh, who had died before the time of Khaybar, and it contains the testimony of Muʿāwiyah b. Abī Sufyān, who had not yet embraced Islam at that time. At its end: "Written by ʿAlī b. Abī Ṭālib," which is grammatically incorrect and an error. It contains the lifting of the jizyah, which had not yet been legislated, for it was only legislated and first taken from the people of Najrān, and they mention that they came as a delegation around the year nine. And Allah knows best. In it: the permissibility of expelling dhimmīs from the abode of Islam when they are no longer needed, as the Prophet ﷺ said: "We shall allow you to remain as long as Allah allows you," and he said to their elder: "How will it be with you when your riding camel dances with you toward Syria day after day?" And ʿUmar expelled them after his ﷺ death. This is the school of Muḥammad b. Jarīr al-Ṭabarī, and it is a strong view permissible to act upon when the imam sees benefit in it. It should not be said: The people of Khaybar had no dhimmah; rather they were people of truce. This is a statement with no substance, for they were dhimmīs by which they secured their lives and property with a continuing security. Yes, the jizyah had not yet been legislated and its obligation revealed, and they were dhimmīs without jizyah. When the obligation of jizyah was revealed, its imposition was initiated anew upon those to whom dhimmah was granted among the People of the Book and the Magians. The absence of taking jizyah from them was not because they were not dhimmīs, but because its obligation had not yet been revealed. As for the contract not being perpetual, that was for the duration of their remaining in the land of Khaybar, not for the duration of protecting their blood. Then the imam may deem it permissible whenever he wishes. Hence he said: "We shall allow you to remain as long as Allah allows you, or as long as we wish," and he did not say: "We shall protect your blood as long as we wish." Likewise, the contract of dhimmah for Qurayẓah and al-Naḍīr was conditional upon their not fighting him or aiding against him, and if they did so, they would have no dhimmah. They were dhimmīs without jizyah, since its obligation had not yet been revealed then. The Messenger of Allah ﷺ deemed it permissible to take their women and children captive, and he made the breaking of the pact extend to the women and children, and he made the ruling of the silent and acquiescent the same as that of the violator and fighter. This is the implication of his ﷺ way regarding dhimmīs after the jizyah as well: that the breaking of the pact extends to their children and women. But this is when the violators are a group with strength and protection. As for when the violator is a single individual from a group whose remainder do not agree with him, then the violation does not extend to his wife and children; just as those whose blood the Prophet ﷺ declared forfeit among those who insulted him, he did not take their women and children captive. This is his way in this matter, and it is that from which there is no turning away. And with Allah is success.
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