Tarikh (al-Tabari) 1362
The Expedition of Khaybar
مُصَالَحَةِ أَهْلِ فَدَكَ رَسُولَ اللَّهِ ﷺ لَمَّا أَقْبَلَ رَسُولُ اللَّهِ ﷺ إِلَى خَيْبَرَ فَدَنَا مِنْهَا بَعَثَ مُحَيِّصَةَ بْنَ مَسْعُودٍ الْحَارِثِيَّ إِلَى فَدَكَ يَدْعُوهُمْ إِلَى الْإِسْلَامِ وَيُخَوِّفُهُمْ أَنْ يَغْزُوَهُمْ كَمَا غَزَا أَهْلَ خَيْبَرَ. وَيَحِلُّ بِسَاحَتِهِمْ، قَالَ مُحَيِّصَةُ فَجِئْتُهُمْ فَأَقَمْتُ عِنْدَهُمْ يَوْمَيْنِ، فَجَعَلُوا يَتَرَبَّصُونَ وَيَقُولُونَ بِالنَّطَاةِ عَامِرٌ وَيَاسِرٌ وَالْحَارِثُ، وَسَيِّدُ الْيَهُودِ مَرْحَبٌ، مَا نَرَى مُحَمَّدًا بِقُرْبِ حَرَاهُمْ، إِنَّ بِهَا عَشَرَةَ آلَافِ مُقَاتِلٍ، قَالَ مُحَيِّصَةُ: فَلَمَّا رَأَيْتُ خُبْثَهُمْ أَرَدْتُ أَنْ أَرْجِعَ، فَقَالُوا: نَحْنُ نُرْسِلُ مَعَكَ رِجَالًا مِنَّا يَأْخُذُونَ لَنَا الصُّلْحَ، وَيَظُنُّونَ أَنَّ يَهُودَ تَمْتَنِعُ، فَلَمْ يَزَالُوا كَذَلِكَ حَتَّى جَاءَهُمْ قَتْلُ أَهْلِ حِصْنٍ نَاعِمٍ، وَأَهْلُ النَّجْدَةِ مِنْهُمْ، فَفَتَّ ذَلِكَ أَعَضَادَهُمْ، فَقَدِمَ رَجُلٌ مِنْ رُؤَسَائِهِمْ يُقَالُ لَهُ نُونُ بْنُ يُوشَعَ فِي نَفَرٍ مِنْ يَهُودَ، فَصَالَحُوا رَسُولَ اللَّهِ ﷺ عَلَى أَنْ يَحْقِنَ دِمَاءَهُمْ وَيُجْلِيَهُمْ، وَيُخَلُّوا بَيْنَهُ وَبَيْنَ الْأَمْوَالِ، فَفَعَلَ رَسُولُ اللَّهِ ﷺ وَيُقَالُ: عَرَضُوا عَلَى رَسُولِ اللَّهِ ﷺ أَنْ يَخْرُجُوا مِنْ بِلَادِهِمْ، وَلَا يَكُونُ لِلنَّبِيِّ ﷺ عَلَيْهِمْ مِنَ الْأَمْوَالِ شَيْءٌ، فَإِذَا كَانَ أَوَانُ جُذَاذِهَا جَاءُوا فَجَذُّوهَا، فَأَبَى رَسُولُ اللَّهِ ﷺ أَنْ يَقْبَلَ ذَلِكَ، وَقَالَ لَهُمْ مُحَيِّصَةُ: مَا لَكُمْ مَنَعَةٌ وَلَا حُصُونٌ وَلَا رِجَالٌ، وَلَوْ بَعَثَ إِلَيْكُمْ رَسُولُ اللَّهِ ﷺ مِائَةَ رَجُلٍ لَسَاقُوكُمْ إِلَيْهِ، فَوَقَعَ الصُّلْحُ بَيْنَهُمْ بِأَنَّ لَهُمْ نِصْفَ الْأَرَضِينَ بِتُرْبَتِهَا، وَلِرَسُولِ اللَّهِ ﷺ نِصْفُهَا، فَقَبِلَ رَسُولُ اللَّهِ ﷺ ذَلِكَ، يَقُولُ مُحَمَّدُ بْنُ عُمَرَ: وَهَذَا أَثْبَتُ الْقَوْلَيْنِ، وَأَقَرَّهُمْ رَسُولُ اللَّهِ ﷺ عَلَى ذَلِكَ، وَلَمْ يَأْتِهِمْ، فَكَانَتْ خَيْبَرُ فَيْئًا بَيْنَ الْمُسْلِمِينَ، وَكَانَتْ فَدَكُ خَالِصَةً لِرَسُولِ اللَّهِ ﷺ، لِأَنَّهُمْ لَمْ يَجْلِبُوا عَلَيْهَا بِخَيْلِ وَلَا رِكَابٍ. يَصْرِفُ مَا يَأْتِيهِ مِنْهَا عَلَى أَبْنَاءِ السَّبِيلِ فَلَمَّا كَانَ عُمَرُ بْنُ الْخَطَّابِ وَأَجْلَى يَهُودَ خَيْبَرَ بَعَثَ إِلَيْهِمْ مَنْ يُقَوِّمُ أَرْضَهُمْ، فَبَعَثَ أَبَا الْهَيْثَمِ مَالِكَ بْنَ التَّيِّهَانِ - بِفَتْحِ الْفَوْقِيَّةِ وَكَسْرِ التَّحْتِيَّةِ الْمُشَدَّدَةِ، وَبِالنُّونِ، وَفَرْوَةَ بْنَ عَمْرِو بْنِ جَبَّارٍ - بِتَشْدِيدِ الْمُوَحَّدَةِ بْنِ صَخْرٍ، وَزَيْدَ بْنَ ثَابِتٍ، فَقَوَّمُوهَا لَهُمْ، النَّخْلَ وَالْأَرْضَ، فَأَخَذَهَا عُمَرُ، وَدَفَعَ إِلَيْهِمْ نِصْفَ قِيمَةِ النَّخْلِ بِتُرْبَتِهَا، فَبَلَغَ ذَلِكَ خَمْسِينَ أَلْفَ دِرْهَمٍ أَوْ يَزِيدُ، وَكَانَ ذَلِكَ الْمَالُ جَاءَ مِنَ الْعِرَاقِ، وَأَجْلَاهُمْ إِلَى الشَّامِ. ولَمْ يَزَلْ رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ - يَصْنَعُونَ صَنِيعَ رَسُولِ اللَّهِ ﷺ بَعْدَ وَفَاتِهِ. فَلَمَّا وَلِيَ مُعَاوِيَةُ الْخِلَافَةَ أَقْطَعَهَا مَرْوَانَ بْنَ الْحَكَمِ، فَوَهَبَهَا مَرْوَانُ ابْنَيْهِ عَبْدَ الْمَلِكِ وَعَبْدَ الْعَزِيزِ، ثُمَّ صَارَتْ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَلِلْوَلِيدِ وَسُلَيْمَانَ ابْنِي عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَلَمَّا وَلِيَ الْوَلِيدُ الْخِلَافَةَ وَهَبَ نَصِيبَهُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، ثُمَّ وَلِيَ سُلَيْمَانُ الْخِلَافَةَ، فَوَهَبَ نَصِيبَهُ مِنْهَا أَيْضًا عُمَرَ بْنَ عَبْدِ الْعَزِيزِ، فَلَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْخِلَافَةَ خَطَبَ النَّاسَ، وَأَعْلَمَهُمْ أَمْرَ فَدَكَ، وَأَنَّهُ قَدْ رَدَّهَا إِلَى مَا كَانَتْ عَلَيْهِ مَعَ رَسُولِ اللَّهِ ﷺ وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلِيٍّ، فَوَلِيَهَا أَوْلَادُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ ثُمَّ أُخِذَتْ مِنْهُمْ. فَلَمَّا كَانَتْ سَنَةُ عَشْرٍ وَمِائَتَيْنِ رَدَّهَا الْمَأْمُونُ إِلَيْهِمْ.
Translation
✧ The truce of the people of Fadak with the Messenger of Allah ﷺ When the Messenger of Allah ﷺ came to Khaybar and drew near to it, he sent Muḥayyiṣah b. Masʿūd al-Ḥārithī to Fadak to call them to Islam and to frighten them that he would raid them as he had raided the people of Khaybar and would descend upon their courtyard. Muḥayyiṣah said: I came to them and stayed with them for two days. They began to wait and said: In al-Naṭāh are ʿĀmir, Yāsir, and al-Ḥārith, and the chief of the Jews is Marḥab. We do not think Muḥammad is near their protected area; in it are ten thousand fighters. Muḥayyiṣah said: When I saw their malice, I wanted to return. They said: We will send with you men from among us who will obtain a truce for us, thinking that the Jews would be protected. They remained like that until the killing of the people of the fortress of Naʿim and the people of the relief force among them came to them, and that broke their strength. Then a man from their leaders called Nūn b. Yūshaʿ came in a group of Jews, and they made a truce with the Messenger of Allah ﷺ on the condition that he would spare their blood and expel them, and that they would leave the property between him and them. The Messenger of Allah ﷺ did that. It is also said: They offered the Messenger of Allah ﷺ that they would leave their lands and that the Prophet ﷺ would have nothing of the property from them; then when the time of its harvesting came, they would come and harvest it. The Messenger of Allah ﷺ refused to accept that. Muḥayyiṣah said to them: You have no protection, no fortresses, and no men. If the Messenger of Allah ﷺ sent one hundred men against you, they would drive you to him. So the truce was concluded between them on the basis that they would have half of the lands with their soil, and the Messenger of Allah ﷺ would have half of them. The Messenger of Allah ﷺ accepted that. Muḥammad b. ʿUmar says: This is the more established of the two statements, and the Messenger of Allah ﷺ confirmed them on that, and he did not go to them. So Khaybar was fayʾ divided among the Muslims, and Fadak was exclusively for the Messenger of Allah ﷺ, because they did not bring against it any horses or camels. He would spend what came to him from it on wayfarers. When it was the time of ʿUmar b. al-Khaṭṭāb and he expelled the Jews of Khaybar, he sent to them those who would assess their land. He sent Abū al-Haytham Mālik b. al-Tayyihān—with a fatḥah on the fāʾ and a kasrah on the doubled yāʾ, and with the nūn—and Farwah b. ʿAmr b. Jabbār—with a shaddah on the bāʾ—b. Ṣakhr, and Zayd b. Thābit, and they assessed it for them, the palm trees and the land. ʿUmar took it and gave them half of the value of the palm trees with their soil, which amounted to fifty thousand dirhams or more. That money came from Iraq, and he expelled them to Syria. The Messenger of Allah ﷺ, Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī continued to do what the Messenger of Allah ﷺ had done after his death. When Muʿāwiyah assumed the caliphate, he granted it as a fief to Marwān b. al-Ḥakam. Marwān gave it as a gift to his two sons ʿAbd al-Malik and ʿAbd al-ʿAzīz. Then it came to ʿUmar b. ʿAbd al-ʿAzīz and to al-Walīd and Sulaymān, the two sons of ʿAbd al-Malik b. Marwān. When al-Walīd assumed the caliphate, he gave his share as a gift to ʿUmar b. ʿAbd al-ʿAzīz. Then Sulaymān assumed the caliphate and also gave his share of it as a gift to ʿUmar b. ʿAbd al-ʿAzīz. When ʿUmar b. ʿAbd al-ʿAzīz assumed the caliphate, he addressed the people and informed them of the matter of Fadak, and that he had returned it to what it had been during the time of the Messenger of Allah ﷺ, Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī. The descendants of Fāṭimah bt. the Messenger of Allah ﷺ took charge of it, then it was taken from them. In the year 210 AH, al-Maʾmūn returned it to them.
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