Tarikh (al-Tabari) 1365
The Expedition of Khaybar
مَغَانِمِ خَيْبَرَ وَمَقَاسِمِهَا عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ: خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ عَامَ خَيْبَرَ، فَلَمْ يَغْنَمْ ذَهَبًا وَلَا فِضَّةً إِلَّا الْإِبِلَ وَالْبَقَرَ وَالْمَتَاعَ وَالْحَوَائِطَ. وَفِي رِوَايَةٍ إِلَّا الْأَمْوَالَ وَالثِّيَابَ وَالْمَتَاعَ. رَوَاهُ مَالِكٌ وَالشَّيْخَانِ، وَأَبُو دَاوُدَ، وَالنَّسَائِيُّ. وَقَالَ ابْنُ إِسْحَاقَ: وَكَانَتِ الْمَقَاسِمُ عَلَى أَمْوَالِ خَيْبَرَ عَلَى الشِّقِّ وَنَطَاةَ وَالْكَتِيبَةِ، وَكَانَتِ الشِّقُّ، وَنَطَاةُ فِي سُهْمَانِ الْمُسْلِمِينَ، وَكَانَتِ الْكَتِيبَةُ خُمْسَ اللَّهِ، وَسَهْمَ النَّبِيِّ ﷺ وَسَهْمَ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ، وَطُعْمَ أَزْوَاجِ النَّبِيِّ ﷺ وَطُعْمَ رِجَالٍ مَشَوْا بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَ أَهْلِ فَدَكَ بِالصُّلْحِ، مِنْهُمْ مُحَيِّصَةُ بْنُ مَسْعُودٍ، أَعْطَاهُ رَسُولُ اللَّهِ ﷺ مِنْهَا ثَلَاثِينَ وَسْقًا مِنْ شَعِيرٍ، وَثَلَاثِينَ وَسْقًا مِنْ تَمْرٍ، وَقُسِمَتْ خَيْبَرُ عَلَى أَهْلِ الْحُدَيْبِيَةِ، مَنْ شَهِدَ خَيْبَرَ وَمَنْ غَابَ عَنْهَا، وَلَمْ يَغِبْ عَنْهَا إِلَّا جَابِرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ حَرَامٍ ؓ فَقَسَمَ لَهُ رَسُولُ اللَّهِ ﷺ كَسَهْمِ مَنْ حَضَرَهَا، وَكَانَ وَادِيَاهَا - وَادِي السَّرِيرَةِ، وَوَادِي خَاصٍّ، وَهُمَا اللَّذَانِ قُسِمَتْ عَلَيْهِمَا خَيْبَرُ. وَكَانَتْ نَطَاةُ وَالشِّقُّ ثَمَانِيَةَ عَشَرَ سَهْمًا، نَطَاةُ مِنْ ذَلِكَ خَمْسَةُ أَسْهُمٍ، وَالشِّقُّ ثَلَاثَةَ عَشَرَ سَهْمًا، وَقُسِمَتِ الشِّقُّ وَنَطَاةُ عَلَى أَلْفِ سَهْمٍ وَثَمَانِمِائَةِ سَهْمٍ، وَكَانَتْ عِدَّةُ الَّذِينَ قُسِمَتْ عَلَيْهِمْ خَيْبَرُ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ أَلْفَ سَهْمٍ وَثَمَانَمِائَةِ سَهْمٍ بِرِجَالِهِمْ وَخَيْلِهِمْ، لِلرِّجَالِ أَرْبَعَ عَشْرَةَ مِائَةً، وَالْخَيْلُ مِائَتَا فَرَسٍ، فَكَانَ لِكُلِّ فَرَسٍ سَهْمَانِ، وَلِفَارِسِهِ سَهْمٌ، وَكَانَ لِكُلِّ رَاجِلٍ سَهْمٌ، وَكَانَ لِكُلِّ سَهْمٍ رَأْسٌ جُمِعَ إِلَيْهِ مِائَةُ رَجُلٍ، فَكَانَتْ ثَمَانِيَةَ عَشَرَ سَهْمًا، جُمِعَ. ثُمَّ قَسَمَ رَسُولُ اللَّهِ ﷺ الْكَتِيبَةَ، وَهِيَ وَادِي خَاصٍ بَيْنَ قَرَابَتِهِ وَبَيْنَ نِسَائِهِ وَبَيْنَ رِجَالٍ مُسْلِمِينَ وَنِسَاءٍ أَعْطَاهُمْ مِنْهَا. قالَ ابْنُ إسْحَاقَ: فَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ رَأْسًا، وَالزُّبَيْرُ بْنُ الْعَوَّامِ، وَطَلْحَةُ بْنُ عُبَيْدِ اللَّهِ وَعُمَرُ بْنُ الْخَطَّابِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، وَعَاصِمُ بْنُ عَدِيٍّ، أَخُو بَنِي الْعَجْلَانِ، وَأُسَيْدُ بْنُ حُضَيْرٍ، وَسَهْمُ الْحَارِثِ بْنِ الْخَزْرَجِ، وَسَهْمُ نَاعِمِ، وَسَهْمُ بَنِي بَيَاضَةَ، وَسَهْمُ بَنِي عُبَيْدٍ، وَسَهْمُ بَنِي حَرَامٍ مِنْ بَنِي سَلِمَةَ، وَعُبَيْدٍ السَّهَامِ. قَالَ ابْنُ هِشَامٍ: وَإِنَّمَا قِيلَ لَهُ عُبَيْدٌ السَّهَامُ لِمَا اشْتَرَى مِنْ السِّهَامِ يَوْمَ خَيْبَرَ، وَهُوَ عُبَيْدُ بْنُ أَوْسٍ، أَحَدُ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ. قَالَ ابْنُ إسْحَاقَ: وَسَهْمُ سَاعِدَةَ، وَسَهْمُ غِفَارٍ وَأَسْلَمَ، وَسَهْمُ النَّجَّارِ وَسَهْمُ حَارِثَةَ، وَسَهْمُ أَوْسٍ. فَكَانَ أَوَّلُ سَهْمٍ خَرَجَ مِنْ خَيْبَرَ بِنَطَاةَ سَهْمَ الزُّبَيْرِ بْنِ الْعَوَّامِ. وَهُوَ الْخَوْعُ، وَتَابَعَهُ السُّرَيْرُ؛ ثُمَّ كَانَ الثَّانِي سَهْمَ بَيَاضَةَ، ثُمَّ كَانَ الثَّالِثُ سَهْمَ أُسَيْدٍ ثُمَّ كَانَ الرَّابِعُ سَهْمَ بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ، ثُمَّ كَانَ الْخَامِسُ سَهْمَ نَاعِمٍ لِبَنِي عَوْفِ بْنِ الْخَزْرَجِ وَمُزَيْنَةَ وَشُرَكَائِهِمْ، وَفِيهِ قُتِلَ مَحْمُودُ بْنُ مَسْلَمَةَ؛ فَهَذِهِ نَطَاةُ. ثُمَّ هَبَطُوا إلَى الشِّقِّ، فَكَانَ أَوَّلُ سَهْمٍ خَرَجَ مِنْهُ سَهْمَ عَاصِمِ بْنِ عَدِيٍّ، أَخِي بَنِي الْعَجْلَانِ، وَمَعَهُ كَانَ سَهْمُ رَسُولِ اللَّهِ ﷺ، ثُمَّ سَهْمُ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، ثُمَّ سَهْمُ سَاعِدَةَ، ثُمَّ سَهْمُ النَّجَّارِ. ثُمَّ سَهْمُ عَلِيِّ بْنِ أَبِي طَالِبٍ رِضْوَانُ اللَّهِ عَلَيْهِ، ثُمَّ سَهْمُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، ثُمَّ سَهْمُ غِفَارٍ وَأَسْلَمَ، ثُمَّ سَهْمُ عُمَرَ بْنِ الْخَطَّابِ، ثُمَّ سَهْمُ سَلَمَةَ بْنِ عُبَيْدٍ وَبَنِيَّ حَرَامٍ، ثُمَّ سَهْمُ حَارِثَةَ، ثُمَّ سَهْمُ عُبَيْدٍ السَّهَامِ، ثُمَّ سَهْمُ أَوْسٍ، وَهُوَ سَهْمُ اللَّفِيفِ، جَمَعَتْ إلَيْهِ جُهَيْنَةُ وَمَنْ حَضَرَ خَيْبَرَ مِنْ سَائِرِ الْعَرَبِ؛ وَكَانَ حَذْوهُ سَهْمَ رَسُولِ اللَّهِ ﷺ، الَّذِي كَانَ أَصَابَهُ فِي سَهْمِ عَاصِمِ بْنِ عَدِيٍّ. ثُمَّ قَسَمَ رَسُولُ اللَّهِ ﷺ الْكَتِيبَةَ، وَهِيَ وَادِي خَاصٍّ، بَيْنَ قَرَابَتِهِ وَبَيْنَ نِسَائِهِ، وَبَيْنَ رِجَالِ الْمُسْلِمِينَ وَنِسَاءٍ أَعْطَاهُمْ مِنْهَا، فَقَسَمَ رَسُولُ اللَّهِ ﷺ لِفَاطِمَةَ ابْنَتِهِ مِئَتَيْ وَسْقٍ، وَلِعَلِيِّ بْنِ أَبِي طَالِبٍ مِئَةَ وَسْقٍ، وَلِأُسَامَةَ بْنِ زَيْدٍ مِئَتَيْ وَسْقٍ، وَخَمْسِينَ وَسْقًا مِنْ نَوًى، وَلِعَائِشَةَ أُمِّ الْمُؤْمِنِينَ مِئَتَيْ وَسْقٍ، وَلِأَبِي بَكْرِ بْنِ أَبِي قُحَافَةَ مِئَةَ وَسْقٍ، وَلِعَقِيلِ بْنِ أَبِي طَالِبٍ مِئَةَ وَسْقٍ وَأَرْبَعِينَ وَسْقًا، وَلِبَنِي جَعْفَرٍ خَمْسِينَ وَسْقًا، وَلِرَبِيعَةَ بْنِ الْحَارِثِ مِئَةَ وَسْقٍ، وَلِلصَّلْتِ بْنِ مَخْرَمَةَ وَابْنَيْهِ مِئَةَ وَسْقٍ، لِلصَّلْتِ مِنْهَا أَرْبَعُونَ وَسْقًا، وَلِأَبِي نَبْقَةَ خَمْسِينَ وَسْقًا، وَلِرُكَانَةَ بْنِ عَبْدِ يَزِيدَ خَمْسِينَ وَسْقًا، وَلِقَيْسِ بْنِ مَخْرَمَةَ ثَلَاثِينَ وَسْقًا، وَلِأَبِي الْقَاسِمِ بْنِ مَخْرَمَةَ أَرْبَعِينَ وَسْقًا، وَلِبَنَاتِ عُبَيْدَةَ بْنِ الْحَارِثِ وَابْنَةِ الْحُصَيْنِ بْنِ الْحَارِثِ مِئَةَ وَسْقٍ، وَلِبَنِي عُبَيْدِ بْنِ عَبْدِ يَزِيدَ سِتِّينَ وَسْقًا، وَلِابْنِ أَوْسِ بْنِ مَخْرَمَةَ ثَلَاثِينَ وَسْقًا. وَلِمِسْطَحِ بْنِ أُثَاثَةَ وَابْنِ إلْيَاسَ خَمْسِينَ وَسْقًا، وَلِأُمِّ رُمَيْثَةَ أَرْبَعِينَ وَسْقًا. وَلِنُعَيْمِ بْنِ هِنْدٍ ثَلَاثِينَ وَسْقًا، وَلِبُحَيْنَةَ بِنْتِ الْحَارِثِ ثَلَاثِينَ وَسْقًا وَلِعُجَيْرِ بْنِ عَبْدِ يَزِيدَ ثَلَاثِينَ وَسْقًا، وَلِأُمِّ حَكِيمٍ ( بِنْتِ الزُّبَيْنِ بْنِ عَبْدِ الْمُطَّلِبِ ) ثَلَاثِينَ وَسْقًا، وَلِجُمَانَةِ بِنْتِ أَبِي طَالِبٍ ثَلَاثِينَ وَسْقًا، وَلِابْنِ الْأَرْقَمِ خَمْسِينَ وَسْقًا، وَلِعَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ أَرْبَعِينَ وَسْقًا، وَلِحَمْنَةَ بِنْتِ جَحْشٍ ثَلَاثِينَ وَسْقًا، وَلِأُمِّ الزُّبَيْرِ أَرْبَعِينَ وَسْقًا، وِلِضُبَاعَةَ بِنْتِ الزُّبَيْرِ أَرْبَعِينَ وَسْقًا، وَلِابْنِ أَبِي خُنَيْسٍ ثَلَاثِينَ وَسْقًا، وَلِأُمِّ طَالِبٍ أَرْبَعِينَ وَسْقًا، وَلِأَبِي بَصْرَةَ عِشْرِينَ وَسْقًا، وَلِنُمَيْلَةَ الْكَلْبِيِّ خَمْسِينَ وَسْقًا، وَلِعَبْدِ اللَّهِ بْنِ وَهْبٍ وَابْنَتَيْهِ تِسْعِينَ وَسْقًا، لَابْنَيْهِ مِنْهَا أَرْبَعِينَ وَسْقًا، وَلِأُمِّ حَبِيبٍ بِنْتِ جَحْشٍ ثَلَاثِينَ وَسْقًا، وَلِمَلْكُو بْنِ عَبَدَةَ ثَلَاثِينَ وَسْقًا، وَلِنِسَائِهِ ﷺ سَبْعَ مِئَةِ وَسْقٍ. قَالَ ابْنُ هِشَامٍ: قَمْحٌ وَشَعِيرٌ وَتَمْرٌ وَنَوًى وَغَيْرُ ذَلِكَ، قَسَمَهُ عَلَى قَدْرِ حَاجَتِهِمْ وَكَانَتْ الْحَاجَةُ فِي بَنِي عَبْدِ الْمُطَّلِبِ أَكْثَرَ، وَلِهَذَا أَعْطَاهُمْ أَكْثَرَ. وَرَوَى أَبُو دَاوُدَ عَنْ سَهْلِ بْنِ أَبِي خَيْثَمَةَ - بِخَاءٍ مُعْجَمَةٍ، فَثَاءٍ مُثَلَّثَةٍ سَاكِنَةٍ ؓ قَالَ: قَسَمَ رَسُولُ اللَّهِ ﷺ خَيْبَرَ نِصْفَيْنِ، نِصْفًا لِنَوَائِبِهِ وَخَاصَّتِهِ، وَنِصْفًا بَيْنَ الْمُسْلِمِينَ، قَسَمَهَا بَيْنَهُمْ عَلَى ثَمَانِيَةَ عَشَرَ سَهْمًا. رُوِيَ أَيْضًا عَنْ بُشَيْرِ - بِضَمِّ الْمُوَحَّدَةِ - بْنِ يَسَارٍ - رَحِمَهُ اللَّهُ - تَعَالَى عَنْ رِجَالٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ ؓ: أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا ظَهَرَ عَلَى خَيْبَرَ قَسَمَهَا عَلَى سِتَّةٍ وَثَلَاثِينَ سَهْمًا، جَمْعُ كَلُّ سَهْمٍ مِائَةَ سَهْمٍ، فَكَانَ لِرَسُولِ اللَّهِ ﷺ وَلِلْمُسْلِمِينَ النِّصْفُ مِنْ ذَلِكَ، وَعَزَلَ النِّصْفَ الْبَاقِيَ لِمَنْ نَزَلَ بِهِ مِنَ الْوُفُودِ وَالْأُمُورِ وَنَوَائِبِ النَّاسِ، زَادَ فِي رِوَايَةٍ أُخْرَى عَنْهُ مُرْسَلَةٍ بَيَّنَ فِيهَا نِصْفَ النَّوَائِبِ: الْوَطِيحَ وَالْكَتِيبَةَ وَمَا حِيزَ مَعَهُمَا زَادَ فِي رِوَايَةٍ وَالسَّلَالِمَ، وَعَزَلَ النِّصْفَ الْآخَرَ الشِّقَّ وَالنَّطَاةَ وَمَا حِيزَ مَعَهُمَا، وَكَانَ سَهْمُ رَسُولِ اللَّهِ ﷺ فِيمَا حِيزَ مَعَهُمَا كَسَهْمِ أَحَدِهِمْ. قَالَ البيهقي: وَهَذَا لِأَنَّ خَيْبَرَ فُتِحَ شَطْرُهَا عَنْوَةً وَشَطْرُهَا صُلْحًا، فَقَسَمَ مَا فُتِحَ عَنْوَةً بَيْنَ أَهْلِ الْخُمُسِ وَالْغَانِمِينَ، وَعَزَلَ مَا فُتِحَ صُلْحًا لِنَوَائِبِهِ وَمَا يَحْتَاجُ إِلَيْهِ مِنْ أُمُورِ الْمُسْلِمِينَ. قُلْتُ: وَهَذَا بِنَاءٌ مِنْهُ عَلَى أَصْلِ الشَّافِعِيِّ رَحِمَهُ اللَّهُ، أَنَّهُ يَجِبُ قَسْمُ الْأَرْضِ الْمُفْتَتَحَةِ عَنْوَةً كَمَا تُقْسَمُ سَائِرُ الْمَغَانِمِ، فَلَمَّا لَمْ يَجِدْهُ قَسَمَ النِّصْفَ مِنْ خَيْبَرَ، قَالَ: إِنَّهُ فُتِحَ صُلْحًا. وَمَنْ تَأَمَّلَ السِّيَرَ وَالْمَغَازِيَ حَقَّ التَّأَمُّلِ تَبَيَّنَ لَهُ أَنَّ خَيْبَرَ إِنَّمَا فُتِحَتْ عَنْوَةً، وَأَنَّ رَسُولَ اللَّهِ ﷺ اسْتَوْلَى عَلَى أَرْضِهَا كُلِّهَا بِالسَّيْفِ عَنْوَةً، وَلَوْ فُتِحَ شَيْءٌ مِنْهَا صُلْحًا لَمْ يُجْلِهِمْ رَسُولُ اللَّهِ ﷺ مِنْهَا؛ فَإِنَّهُ لَمَّا عَزَمَ عَلَى إِخْرَاجِهِمْ مِنْهَا قَالُوا: نَحْنُ أَعْلَمُ بِالْأَرْضِ مِنْكُمْ، دَعُونَا نَكُونُ فِيهَا وَنَعْمُرُهَا لَكُمْ بِشَطْرِ مَا يَخْرُجُ مِنْهَا. وَهَذَا صَرِيحٌ جِدًّا فِي أَنَّهَا إِنَّمَا فُتِحَتْ عَنْوَةً، وَقَدْ حَصَلَ بَيْنَ الْيَهُودِ وَالْمُسْلِمِينَ بِهَا مِنَ الْحِرَابِ وَالْمُبَارَزَةِ وَالْقَتْلِ مِنَ الْفَرِيقَيْنِ مَا هُوَ مَعْلُومٌ، وَلَكِنْ لَمَّا أُلْجِئُوا إِلَى حِصْنِهِمْ نَزَلُوا عَلَى الصُّلْحِ الَّذِي بَذَلُوهُ، أَنَّ لِرَسُولِ اللَّهِ ﷺ الصَّفْرَاءَ وَالْبَيْضَاءَ، وَالْحَلْقَةَ وَالسِّلَاحَ، وَلَهُمْ رِقَابُهُمْ وَذُرِّيَّتُهُمْ، وَيُجْلُوا مِنَ الْأَرْضِ، فَهَذَا كَانَ الصُّلْحَ، وَلَمْ يَقَعْ بَيْنَهُمْ صُلْحٌ أَنَّ شَيْئًا مِنْ أَرْضِ خَيْبَرَ لِلْيَهُودِ، وَلَا جَرَى ذَلِكَ الْبَتَّةَ، وَلَوْ كَانَ كَذَلِكَ لَمْ يَقُلْ: نُقِرُّكُمْ مَا شِئْنَا، فَكَيْفَ يُقِرُّهُمْ فِي أَرْضِهِمْ مَا شَاءَ ؟ وَلَمَّا كَانَ عمر أَجْلَاهُمْ كُلَّهُمْ مِنَ الْأَرْضِ، وَلَمْ يُصَالِحْهُمْ أَيْضًا عَلَى أَنَّ الْأَرْضَ لِلْمُسْلِمِينَ، وَعَلَيْهَا خَرَاجٌ يُؤْخَذُ مِنْهُمْ، هَذَا لَمْ يَقَعْ، فَإِنَّهُ لَمْ يَضْرِبْ عَلَى خَيْبَرَ خَرَاجًا الْبَتَّةَ. فَالصَّوَابُ الَّذِي لَا شَكَّ فِيهِ أَنَّهَا فُتِحَتْ عَنْوَةً، وَرَدَّ عَلَى مَنْ قَالَ فُتِحَتْ صُلْحًا، قَالَ: وَإِنَّمَا دَخَلَتِ الشُّبْهَةُ عَلَى مَنْ قَالَ فُتِحَتْ صُلْحًا، بِالْحِصْنَيْنِ اللَّذَيْنِ أَسْلَمَهُمَا أَهْلُهُمَا لِحَقْنِ دِمَائِهِمْ، وَهُوَ ضَرْبٌ مِنَ الصُّلْحِ، لَكِنَّهُ لَمْ يَقَعْ ذَلِكَ إِلَّا بِحِصَارٍ، وَقِتَالٍ، قَالَ الْحَافِظُ - رَحِمَهُ اللَّهُ تَعَالَى: وَالَّذِي يَظْهَرُ أَنَّ الشُّبْهَةَ فِي ذَلِكَ قَوْلُ ابْنِ عُمَرَ: إِنَّ النَّبِيَّ ﷺ قَاتَلَ أَهْلَ خَيْبَرَ، فَغَلَبَ عَلَى النَّخْلِ فَصَالَحُوهُ عَلَى أَنْ يُجْلُوا مِنْهَا وَلَهُ الصَّفْرَاءُ وَالْبَيْضَاءُ وَالْحَلْقَةُ، وَلَهُمْ مَا حَمَلَتْ رِكَابُهُمْ، عَلَى أَلَّا يَكْتُمُوا وَلَا يَغِيبُوا الْحَدِيثَ. وَفِي آخِرِهِ: فَسَبَى نِسَاءَهُمْ وَذَرَارِيَّهُمْ، وَقَسَمَ أَمْوَالَهُمْ لِلنَّكْثِ الَّذِي نَكَثُوا، وَأَرَادَ أَنْ يُجْلِيَهُمْ، فَقَالُوا: دَعْنَا فِي هَذِهِ الْأَرْضِ نُصْلِحُهَا.. الْحَدِيثَ، وَرَوَاهُ أَبُو دَاوُدَ وَالْبَيْهَقِيُّ وَغَيْرُهُمَا، وَكَذَلِكَ أَخْرَجَهُ أَبُو الْأَسْوَدِ فِي الْمَغَازِي عَنْ عُرْوَةَ. فَعَلَى هَذَا كَانَ وَقْعُ الصُّلْحِ، ثُمَّ حَصَلَ النَّقْضُ مِنْهُمْ فَزَالَ أَمْرُ الصُّلْحِ، ثُمَّ مَنَّ عَلَيْهِمْ بِتَرْكِ الْقَتْلِ وَإِبْقَائِهِمْ عُمَّالًا بِالْأَرْضِ، لَيْسَ لَهُمْ فِيهَا مُلْكٌ، وَلِذَلِكَ أَجْلَاهُمْ عُمَرُ، فَلَوْ كَانُوا صُولِحُوا عَلَى أَرْضِهِمْ لَمْ يُجْلَوْا مِنْهَا. وَجَنَحَ غَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ إِلَى أَنَّ بَعْضَهَا فُتِحَ عَنْوَةً، وَبَعْضُهَا فُتِحَ صُلْحًا وَالْإِمَامُ مُخَيَّرٌ فِي أَرْضِ الْعَنْوَةِ بَيْنَ قَسْمِهَا وَوَقْفِهَا، أَوْ قَسْمِ بَعْضِهَا وَوَقْفِ الْبَعْضِ، وَقَدْ فَعَلَ رَسُولُ اللَّهِ ﷺ الْأَنْوَاعَ الثَّلَاثَةَ، فَقَسَمَ قُرَيْظَةَ وَالنَّضِيرَ وَلَمْ يَقْسِمْ مَكَّةَ، وَقَسَمَ شَطْرَ خَيْبَرَ وَتَرَكَ شَطْرَهَا، وَقَدْ تَقَدَّمَ تَقْرِيرُ كَوْنِ مَكَّةَ فُتِحَتْ عَنْوَةً بِمَا لَا مَدْفَعَ لَهُ. وَإِنَّمَا قُسِمَتْ عَلَى أَلْفٍ وَثَمَانِمِائَةِ سَهْمٍ؛ لِأَنَّهَا كَانَتْ طُعْمَةً مِنَ اللَّهِ لِأَهْلِ الْحُدَيْبِيَةِ مَنْ شَهِدَ مِنْهُمْ وَمَنْ غَابَ، وَكَانُوا أَلْفًا وَأَرْبَعَمِائَةٍ، وَكَانَ مَعَهُمْ مِائَتَا فَرَسٍ، لِكُلِّ فَرَسٍ سَهْمَانِ، فَقُسِمَتْ عَلَى أَلْفٍ وَثَمَانِمِائَةِ سَهْمٍ، وَقَسَمَ لِلْفَارِسِ ثَلَاثَةَ أَسْهُمٍ، وَلِلرَّاجِلِ سَهْمًا، وَكَانُوا أَلْفًا وَأَرْبَعَمِائَةٍ، وَفِيهِمْ مِائَتَا فَارِسٍ، هَذَا هُوَ الصَّحِيحُ الَّذِي لَا رَيْبَ فِيهِ. وَرَوَى عَبْدُ اللَّهِ الْعُمَرِيُّ عَنْ نافع عَنِ ابْنِ عُمَرَ أَنَّهُ ( أَعْطَى الْفَارِسَ سَهْمَيْنِ وَالرَّاجِلَ سَهْمًا ) قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: كَأَنَّهُ سَمِعَ نافعا يَقُولُ: لِلْفَرَسِ سَهْمَيْنِ، وَلِلرَّاجِلِ سَهْمًا، فَقَالَ: لِلْفَارِسِ، وَلَيْسَ يَشُكُّ أَحَدٌ مِنْ أَهْلِ الْعِلْمِ فِي تَقَدُّمِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَلَى أَخِيهِ فِي الْحِفْظِ، وَقَدْ أَنْبَأَنَا الثِّقَةُ مِنْ أَصْحَابِنَا عَنْ إسحاق الأزرق الواسطي، عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ نافع، عَنِ ابْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ ﷺ ( ضَرَبَ لِلْفَرَسِ بِسَهْمَيْنِ وَلِلْفَارِسِ بِسَهْمٍ ). ثُمَّ رَوَى مِنْ حَدِيثِ أبي معاوية عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، عَنْ نافع، عَنِ ابْنِ عُمَرَ ( أَنَّ رَسُولَ اللَّهِ ﷺ أَسْهَمَ لِلْفَارِسِ ثَلَاثَةَ أَسْهُمٍ: سَهْمٌ لَهُ، وَسَهْمَانِ لِفَرَسِهِ )، وَهُوَ فِي " الصَّحِيحَيْنِ "، وَكَذَلِكَ رَوَاهُ الثَّوْرِيُّ وأبو أسامة عَنْ عبيد الله. قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: وَرَوَى مجمع بن جارية أَنَّ النَّبِيَّ ﷺ ( قَسَمَ سِهَامَ خَيْبَرَ عَلَى ثَمَانِيَةَ عَشَرَ سَهْمًا، وَكَانَ الْجَيْشُ أَلْفًا وَخَمْسَمِائَةٍ، مِنْهُمْ ثَلَاثُمِائَةِ فَارِسٍ، فَأَعْطَى الْفَارِسَ سَهْمَيْنِ وَالرَّاجِلَ سَهْمًا ) قَالَ الشَّافِعِيُّ رَحِمَهُ اللَّهُ: ومجمع بن يعقوب - يَعْنِي رَاوِيَ هَذَا الْحَدِيثِ عَنْ أَبِيهِ عَنْ عَمِّهِ عبد الرحمن بن يزيد، عَنْ عَمِّهِ مجمع بن جارية - شَيْخٌ لَا يُعْرَفُ، فَأَخَذْنَا فِي ذَلِكَ بِحَدِيثِ عبيد الله، وَلَمْ نَرَ لَهُ مِثْلَهُ خَبَرًا يُعَارِضُهُ، وَلَا يَجُوزُ رَدُّ خَبَرٍ إِلَّا بِخَبَرٍ مِثْلِهِ. قَالَ البيهقي: وَالَّذِي رَوَاهُ مجمع بن يعقوب بِإِسْنَادِهِ فِي عَدَدِ الْجَيْشِ وَعَدَدِ الْفُرْسَانِ قَدْ خُولِفَ فِيهِ؛ فَفِي رِوَايَةِ جابر وَأَهْلِ الْمَغَازِي: أَنَّهُمْ كَانُوا أَلْفًا وَأَرْبَعَمِائَةٍ، وَهُمْ أَهْلُ الْحُدَيْبِيَةِ، وَفِي رِوَايَةِ ابْنِ عَبَّاسٍ وَصَالِحِ بْنِ كَيْسَانَ وَبَشِيرِ بْنِ يَسَارٍ وَأَهْلِ الْمَغَازِي: أَنَّ الْخَيْلَ كَانَتْ مِائَتَيْ فَرَسٍ، وَكَانَ لِلْفَرَسِ سَهْمَانِ، وَلِصَاحِبِهِ سَهْمٌ، وَلِكُلِّ رَاجِلٍ سَهْمٌ. وَقَالَ أبو داود: حَدِيثُ أبي معاوية أَصَحُّ، وَالْعَمَلُ عَلَيْهِ، وَأَرَى الْوَهْمَ فِي حَدِيثِ مجمع أَنَّهُ قَالَ: ثَلَاثَمِائَةِ فَارِسٍ، وَإِنَّمَا كَانُوا مِائَتَيْ فَارِسٍ. وَقَدْ رَوَى أبو داود أَيْضًا مِنْ حَدِيثِ أبي عمرة، عَنْ أَبِيهِ قَالَ: ( أَتَيْنَا رَسُولَ اللَّهِ ﷺ أَرْبَعَةَ نَفَرٍ، وَمَعَنَا فَرَسٌ، فَأَعْطَى كُلَّ إِنْسَانٍ مِنَّا سَهْمًا، وَأَعْطَى الْفَرَسَ سَهْمَيْنِ )، وَهَذَا الْحَدِيثُ فِي إِسْنَادِهِ عبد الرحمن بن عبد الله بن عتبة بن عبد الله بن مسعود، وهو الْمَسْعُودِيُّ، وَفِيهِ ضَعْفٌ. وَقَدْ رُوِيَ الْحَدِيثُ عَنْهُ عَلَى وَجْهٍ آخَرَ، فَقَالَ: ( أَتَيْنَا رَسُولَ اللَّهِ ﷺ ثَلَاثَةَ نَفَرٍ مَعَنَا فَرَسٌ، فَكَانَ لِلْفَارِسِ ثَلَاثَةُ أَسْهُمٍ ). ذَكَرَهُ أبو داود أَيْضًا. قَالَ ابْنُ إِسْحَاقَ - رَحِمَهُ اللَّهُ - تَعَالَى -: وَكَانَ الْمُتَوَلِّيَ لِلْقِسْمَةِ بِخَيْبَرَ جَبَّارُ - بِفَتْحِ الْجِيمِ، وَتَشْدِيدِ الْمُوَحَّدَةِ وَبِالرَّاءِ الْمُهْمَلَةِ - ابْنُ صَخْرٍ الْأَنْصَاريُّ مَنْ بَنِي سَلِمَةَ - بِكَسْرِ اللَّامِ، وَزَيْدُ بْنُ ثَابِتٍ مِنْ بَنِي النَّجَّارِ، وَكَانَا حَاسِبَيْنِ قَاسِمَيْنِ. وَقَالَ ابْنُ سَعْدٍ - رَحِمَهُ اللَّهُ - تَعَالَى - أَمَرَ رَسُولُ اللَّهِ ﷺ بِالْغَنَائِمِ فَجُمِعَتْ، وَاسْتَعْمَلَ عَلَيْهَا فَرْوَةَ بْنَ عَمْرٍو الْبَيَاضِيَّ، ثُمَّ أَمَرَ بِذَلِكَ فَجُزِّئَ خَمْسَةَ أَجْزَاءٍ، وَكُتِبَ فِي سَهْمٍ مِنْهَا، اللَّهُ، وَسَائِرُ السَّهْمَانِ أَغْفَالٌ، وَكَانَ أَوَّلُ مَا خَرَجَ سَهْمَ رَسُولِ اللَّهِ ﷺ لَمْ يَتَحَيَّزْ فِي الْأَخْمَاسِ، فَأَمَرَ بِبَيْعِ الْأَرْبَعَةِ الْأَخْمَاسِ فِيمَنْ يُرِيدُ، فَبَاعَهَا فَرْوَةُ، وَقَسَمَ ذَلِكَ بَيْنَ أَصْحَابِهِ وَكَانَ الَّذِي وَلِيَ إِحْصَاءَ النَّاسِ، زَيْدَ ابْنَ ثَابِتٍ فَأَحْصَاهُمْ أَلْفًا وَأَرْبَعِمِائَةِ، وَالْخَيْلَ مِائَتَيْ فَرَسٍ، وَكَانَتِ السُّهْمَانُ عَلَى ثَمَانِيَةَ عَشَرَ سَهْمًا، لِكُلِّ مِائَةِ سَهْمٍ، وَلِلْخَيْلِ أَرْبَعِمُائَةِ سَهْمٍ، وَكَانَ الْخُمْسُ الَّذِي صَارَ لِرَسُولِ اللَّهِ ﷺ يُعْطِي مِنْهُ مَا أَرَاهُ اللَّهُ مِنَ السِّلَاحِ وَالْكُسْوَةِ، وَأَعْطَى مِنْهُ أَهْلَ بَيْتِهِ، وَرِجَالًا مِنْ بَنِي الْمُطَّلِبِ، وَنِسَاءً، وَالْيَتِيمَ وَالسَّائِلَ. ثُمَّ ذَكَرَ قُدُومَ الدَّوْسِيِّينَ وَالْأَشْعَرِيِّينَ وَأَصْحَابَ السَّفِينَتَيْنِ، وَأَخْذَهُمْ مِنْ غَنَائِمِ خَيْبَرَ، وَلَمْ يُبَيِّنْ كَيْفَ أَخَذُوا. قَالَ فِي الْعُيُونِ: وَإِذَا كَانَتِ الْقِسْمَةُ عَلَى أَلْفٍ وَثَمَانِمِائَةِ سَهْمٍ وَأَهْلُ الْحُدَيْبِيَةِ أَلْفٌ وَأَرْبَعُمِائَةٍ، وَالْخَيْلُ مِائَتَيْ فَرَسٍ بِأَرْبَعِمِائَةِ سَهْمٍ، فَمَا الَّذِي أَخَذَهُ هَؤُلَاءِ الْمَذْكُورُونَ ؟ وَمَا ذَكَرَهُ ابْنُ إِسْحَاقَ مِنْ أَنَّ الْمَقَاسِمَ كَانَتْ عَلَى الشِّقِّ، وَالنَّطَاةُ وَالْكَتِيبَةُ أَشْبَهُ، فَإِنَّ هَذِهِ الْمَوَاضِعَ الثَّلَاثَةَ مَفْتُوحَةٌ بِالسَّيْفِ عَنْوَةً مِنْ غَيْرِ صُلْحٍ، وَأَمَّا الْوَطِيحُ وَالسَّلَالِمُ فَقَدْ يَكُونُ ذَلِكَ هُوَ الَّذِي اصْطَفَاهُ رَسُولُ اللَّهِ ﷺ لِمَا يَنُوبُ الْمُسْلِمِينَ، وَيَتَرَجَّحُ حِينَئِذٍ قَوْلُ مُوسَى بْنِ عُقْبَةَ وَمَنْ قَالَ بِقَوْلِهِ: إِنَّ بَعْضَ خَيْبَرَ كَانَ صُلْحًا، وَيَكُونُ أَخْذُ الْأَشْعَرِيِّينَ وَمَنْ ذُكِرَ مَعَهُمْ مِنْ ذَلِكَ، وَيَكُونُ مُشَاوَرَةُ رَسُولِ اللَّهِ ﷺ أَهْلَ الْحُدَيْبِيَةِ فِي إِعْطَائِهِمْ لَيْسَتِ اسْتِنْزَالًا لَهُمْ عَنْ شَيْءٍ مِنْ حَقِّهِمْ، وَإِنَّمَا هِيَ الْمَشُورَةُ الْعَامَّةُ، وَشَاوِرْهُمْ فِي الأَمْرِ [آلِ عِمْرَانَ 159]. رَوَى الشَّيْخَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ - بِضَمِّ الْمِيمِ، وَفَتْحِ الْغَيْنِ الْمُعْجَمَةِ، وَالْفَاءِ الْمُشَدَّدَةِ، وَبِاللَّامِ ؓ قَالَ أَصَبْتُ جِرَابًا، وَفِي لَفْظٍ: دُلِّي جِرَابٌ مِنْ شَحْمِ يَوْمِ خَيْبَرَ فَالْتَزَمْتُهُ، وَقُلْتُ: لَا أُعْطِي أَحَدًا مِنْهُ شَيْئًا، فَالْتَفَتُّ فَإِذَا رَسُولُ اللَّهِ ﷺ فَاسْتَحْيَيْتُ مِنْهُ، وَحَمَلْتُهُ عَلَى عُنُقِي إِلَى رَحْلِي وَأَصْحَابِي فَلَقِيَنِي صَاحِبُ الْمَغَانِمِ الَّذِي جَعَلَ عَلَيْهَا، فَأَخَذَ بِنَاحِيَتِهِ وَقَالَ: هَلُمَّ حَتَّى نُقَسِّمَهُ بَيْنَ الْمُسْلِمِينَ، قُلْتُ: لَا وَاللَّهِ لَا أُعْطِيكَ، فَجَعَلَ يُجَاذِبُنِي الْجِرَابَ، فَرَآنَا رَسُولُ اللَّهِ ﷺ نَصْنَعُ ذَلِكَ، فَتَبَسَّمَ ضَاحِكًا، ثُمَّ قَالَ لِصَاحِبِ الْمَغَانِمِ: «لَا أَبَا لَكَ، خَلِّ بَيْنَهُ وَبَيْنَهُ» فَأَرْسَلَهُ، فَانْطَلَقْتُ بِهِ إِلَى رَحْلِي وَأَصْحَابِي، فَأَكَلْنَاهُ. وَقَدِ اسْتَدَلَّ الْجُمْهُورُ بِهَذَا الْحَدِيثِ عَلَى الْإِمَامِ مَالِكٍ فِي تَحْرِيمِهِ شُحُومَ ذَبَائِحِ الْيَهُودِ - مَا كَانَ حَرَامًا عَلَيْهِمْ - عَلَى غَيْرِهِمْ مِنَ الْمُسْلِمِينَ؛ لِأَنَّ اللَّهَ تَعَالَى قَالَ: وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ ( الْمَائِدَةِ: 5 ) قَالَ: لَكُمْ. قَالَ: وَلَيْسَ هَذَا مِنْ طَعَامِهِمْ. فَاسْتَدَلُّوا عَلَيْهِ بِهَذَا الْحَدِيثِ، وَفِيهِ نَظَرٌ، وَقَدْ يَكُونُ هَذَا الشَّحْمُ مِمَّا كَانَ حَلَالًا لَهُمْ. وَاللَّهُ أَعْلَمُ. وَقَدِ اسْتَدَلُّوا بِهَذَا الْحَدِيثِ عَلَى أَنَّ الطَّعَامَ لَا يُخَمَّسُ. وَيَعْضُدُ ذَلِكَ مَا رَوَاهُ الْإِمَامُ أَبُو دَاوُدَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ، حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا أَبُو إِسْحَاقَ الشَّيْبَانِيُّ، عَنْ مُحَمَّدِ بْنِ أَبِي مُجَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى قَالَ: قُلْتُ: هَلْ كُنْتُمْ تُخَمِّسُونَ الطَّعَامَ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ ؟ فَقَالَ: أَصَبْنَا طَعَامًا يَوْمَ خَيْبَرَ، فَكَانَ الرَّجُلُ يَجِيءُ، فَيَأْخُذُ مِنْهُ قَدْرَ مَا يَكْفِيهِ، ثُمَّ يَنْصَرِفُ. تَفَرَّدَ بِهِ أَبُو دَاوُدَ، وَهُوَ حَسَنٌ. قَالَ ابْنُ إِسْحَاقَ: وَأَعْطَى رَسُولُ اللَّهِ ﷺ ابْنَ لُقَيْمٍ - بِضَمِّ اللَّامِ، قَالَ الْحَاكِمُ: وَاسْمُهُ عِيسَى الْعَبْسِيُّ - بِمُوَحَّدَةٍ - حِينَ افْتَتَحَ خَيْبَرَ مَا بِهَا مِنْ دَجَاجَةٍ وَدَاجِنٍ. قَالَ ابْنُ هِشَامٍ: وَفِي يَوْمِ خَيْبَرَ عَرَّبَ رَسُولُ اللَّهِ ﷺ الْعَرَبِيَّ مِنْ الْخَيْلِ، وَهَجَّنَ الْهَجِينَ.
Translation
✧ The spoils of Khaybar and their distribution On the authority of Abū Hurayrah ؓ who said: We went out with the Messenger of Allah ﷺ in the year of Khaybar, and we did not gain any gold or silver, except camels, cattle, goods, and walled gardens. In another narration: except wealth, clothes, and goods. Reported by Mālik, the two Shaykhs, Abū Dāwūd, and al-Nasāʾī. Ibn Isḥāq said: The divisions of the wealth of Khaybar were over al-Shaqq, Naṭāh, and al-Katībah. Al-Shaqq and Naṭāh were in the shares of the Muslims, while al-Katībah was the fifth of Allah, the share of the Prophet ﷺ, the share of the near relatives, the orphans, the poor, the provisions for the wives of the Prophet ﷺ, and the provisions for men who mediated between the Messenger of Allah ﷺ and the people of Fadak for a peaceful settlement. Among them was Muḥayyiṣah b. Masʿūd; the Messenger of Allah ﷺ gave him from it thirty wasqs of barley and thirty wasqs of dates. Khaybar was divided among the people of al-Ḥudaybiyah, those who attended Khaybar and those who were absent from it; no one was absent from it except Jābir b. ʿAbd Allāh b. ʿAmr b. Ḥarām ؓ, so the Messenger of Allah ﷺ allotted him a share like that of one who attended it. Its two valleys were Wādī al-Sarīrah and Wādī Khāṣṣ; these are the two upon which Khaybar was divided. Naṭāh and al-Shaqq were eighteen shares: Naṭāh was five shares of that, and al-Shaqq was thirteen shares. Al-Shaqq and Naṭāh were divided into one thousand eight hundred shares. The number of the Companions of the Messenger of Allah ﷺ among whom Khaybar was divided was one thousand eight hundred shares, counting their men and horses: the men were one thousand four hundred, and the horses were two hundred steeds. Each horse received two shares and its rider one share; each foot soldier received one share. For each share there was a chief around whom a hundred men gathered, so they were eighteen shares gathered together. Then the Messenger of Allah ﷺ divided al-Katībah, which is Wādī Khāṣṣ, among his relatives, his wives, and Muslim men and women to whom he gave from it. Ibn Isḥāq said: ʿAlī b. Abī Ṭālib was a chief, as were al-Zubayr b. al-ʿAwwām, Ṭalḥah b. ʿUbayd Allāh, ʿUmar b. al-Khaṭṭāb, ʿAbd al-Raḥmān b. ʿAwf, ʿĀṣim b. ʿAdī, the brother of the Banū al-ʿAjlān, Usayd b. Ḥuḍayr, the share of al-Ḥārith b. al-Khazraj, the share of Nāʿim, the share of Banū Bayāḍah, the share of Banū ʿUbayd, the share of Banū Ḥarām of Banū Salimah, and ʿUbayd al-Sahhām. Ibn Hishām said: He was called ʿUbayd al-Sahhām because of the shares he bought on the day of Khaybar. He is ʿUbayd b. Aws, one of the Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws. Ibn Isḥāq said: The share of Sāʿidah, the share of Ghifār and Aslam, the share of al-Najjār, the share of Ḥārithah, and the share of Aws. The first share to come out of Khaybar at Naṭāh was the share of al-Zubayr b. al-ʿAwwām, which is al-Khawʿ, and al-Surayr followed it. Then the second was the share of Bayāḍah; then the third was the share of Usayd; then the fourth was the share of Banū al-Ḥārith b. al-Khazraj; then the fifth was the share of Nāʿim for Banū ʿAwf b. al-Khazraj, Muzaynah, and their partners, in which Maḥmūd b. Maslamah was killed. These are Naṭāh. Then they descended to al-Shaqq, and the first share to come out of it was the share of ʿĀṣim b. ʿAdī, the brother of Banū al-ʿAjlān, and with it was the share of the Messenger of Allah ﷺ; then the share of ʿAbd al-Raḥmān b. ʿAwf; then the share of Sāʿidah; then the share of al-Najjār. Then the share of ʿAlī b. Abī Ṭālib, ؓ ; then the share of Ṭalḥah b. ʿUbayd Allāh; then the share of Ghifār and Aslam; then the share of ʿUmar b. al-Khaṭṭāb; then the share of Salamah b. ʿUbayd and Banū Ḥarām; then the share of Ḥārithah; then the share of ʿUbayd al-Sahhām; then the share of Aws, which is the share of the Laffīf. Juhaynah and those who attended Khaybar from the rest of the Arabs were gathered to it; and opposite it was the share of the Messenger of Allah ﷺ, which he had obtained in the share of ʿĀṣim b. ʿAdī. Then the Messenger of Allah ﷺ divided al-Katībah, which is Wādī Khāṣṣ, among his relatives, his wives, and Muslim men and women to whom he gave from it. The Messenger of Allah ﷺ allotted to Fāṭimah, his daughter, two hundred wasqs; to ʿAlī b. Abī Ṭālib, one hundred wasqs; to Usāmah b. Zayd, two hundred wasqs and fifty wasqs of date stones; to ʿĀʾishah, Mother of the Believers, two hundred wasqs; to Abū Bakr b. Abī Quḥāfah, one hundred wasqs; to ʿAqīl b. Abī Ṭālib, one hundred and forty wasqs; to the children of Jaʿfar, fifty wasqs; to Rabīʿah b. al-Ḥārith, one hundred wasqs; to al-Ṣalt b. Makhramah and his two sons, one hundred wasqs, of which al-Ṣalt received forty wasqs; to Abū Nabqah, fifty wasqs; to Rukānah b. ʿAbd Yazīd, fifty wasqs; to Qays b. Makhramah, thirty wasqs; to Abū al-Qāsim b. Makhramah, forty wasqs; to the daughters of ʿUbaydah b. al-Ḥārith and the daughter of al-Ḥuṣayn b. al-Ḥārith, one hundred wasqs; to the sons of ʿUbayd b. ʿAbd Yazīd, sixty wasqs; to Ibn Aws b. Makhramah, thirty wasqs. To Misṭaḥ b. Uthāthah and Ibn Ilyās, fifty wasqs; to Umm Rumaythah, forty wasqs; to Nuʿaym b. Hind, thirty wasqs; to Buḥaynah bt. al-Ḥārith, thirty wasqs; to ʿUjayr b. ʿAbd Yazīd, thirty wasqs; to Umm Ḥakīm (bt. al-Zubayr b. ʿAbd al-Muṭṭalib), thirty wasqs; to Jumānah bt. Abī Ṭālib, thirty wasqs; to Ibn al-Arqam, fifty wasqs; to ʿAbd al-Raḥmān b. Abī Bakr, forty wasqs; to Ḥamnah bt. Jaḥsh, thirty wasqs; to Umm al-Zubayr, forty wasqs; to Ḍubāʿah bt. al-Zubayr, forty wasqs; to Ibn Abī Khunays, thirty wasqs; to Umm Ṭālib, forty wasqs; to Abū Baṣrah, twenty wasqs; to Numaylah al-Kalbī, fifty wasqs; to ʿAbd Allāh b. Wahb and his two daughters, ninety wasqs, of which his two sons received forty wasqs; to Umm Ḥabīb bt. Jaḥsh, thirty wasqs; to Malkū b. ʿAbadah, thirty wasqs; and to his wives ﷺ, seven hundred wasqs. Ibn Hishām said: Wheat, barley, dates, date stones, and other things; he distributed it according to their needs, and the need among the Banū ʿAbd al-Muṭṭalib was greater, so he gave them more. Abū Dāwūd narrated from Sahl b. Abī Khaythamah — with a dotted khāʾ, then a thāʾ with three dots and a sukūn ؓ — who said: The Messenger of Allah ﷺ divided Khaybar into two halves: one half for his emergencies and private needs, and one half among the Muslims, dividing it among them into eighteen shares. It is also narrated from Bushayr — with a ḍammah on the bāʾ — b. Yasār, may Allah have mercy on him, from men among the Companions of the Messenger of Allah ﷺ ؓ: When the Messenger of Allah ﷺ conquered Khaybar, he divided it into thirty-six shares, each share comprising one hundred shares. The Messenger of Allah ﷺ and the Muslims had half of that, and he set aside the remaining half for those who came to him from delegations, for affairs, and for the emergencies of the people. In another narration from him, mursal, he explained the half for emergencies: al-Waṭīḥ, al-Katībah, and what was annexed with them; he added in another narration: and al-Salālim. He set aside the other half: al-Shaqq, Naṭāh, and what was annexed with them; and the share of the Messenger of Allah ﷺ in what was annexed with them was like the share of any one of them. Al-Bayhaqī said: This is because half of Khaybar was conquered by force and half by treaty, so he divided what was conquered by force among the people of the fifth and the victors, and set aside what was conquered by treaty for his emergencies and what he needed for the affairs of the Muslims. I say: This is based on the principle of al-Shāfiʿī, may Allah have mercy on him, that the land conquered by force must be divided like other spoils of war. Since he did not find that half of Khaybar was divided, he said that it was conquered by treaty. But whoever carefully examines the biographies and military expeditions will see clearly that Khaybar was conquered only by force, and that the Messenger of Allah ﷺ took possession of all its land by the sword, by force. If any of it had been conquered by treaty, the Messenger of Allah ﷺ would not have expelled them from it. For when he resolved to expel them from it, they said: We know the land better than you; leave us to remain in it and cultivate it for you in return for half of what it produces. This is very explicit that it was conquered only by force. There occurred between the Jews and the Muslims there of fighting, dueling, and killing on both sides what is well known. But when they were forced into their fortress, they descended to the peace terms they offered: that the Messenger of Allah ﷺ should have the yellow and white (gold and silver), the coats of mail, and the weapons, and that they should keep their lives and their offspring, and that they would evacuate the land. This was the peace agreement; no peace agreement ever stipulated that any part of Khaybar's land belonged to the Jews, and that never happened at all. If it had been so, he would not have said, "We shall allow you to remain as long as we wish." How could he allow them to remain in their land as long as he wished? When ʿUmar expelled all of them from the land, he did not make peace with them on the condition that the land belonged to the Muslims and that a land tax be taken from them. That did not happen, for he never imposed a land tax on Khaybar at all. Thus the correct view, about which there is no doubt, is that it was conquered by force. He refuted those who said it was conquered by treaty, saying: The confusion for those who said it was conquered by treaty arose from the two fortresses whose people surrendered them to spare their blood, which is a form of treaty, but that only occurred after siege and fighting. Al-Ḥāfiẓ, may Allah have mercy on him, said: What appears to be the source of confusion in this is the statement of Ibn ʿUmar: The Prophet ﷺ fought the people of Khaybar, overcame the palm trees, and they made peace with him on the condition that they would evacuate, that he would have the yellow and white, and the coats of mail, and that they would keep what their mounts could carry, on condition that they would not conceal or make anything disappear. At the end of it: He took their women and children captive and divided their wealth because of the treachery they committed, and he intended to expel them, but they said: Leave us in this land to cultivate it... the rest of the hadith. Abū Dāwūd, al-Bayhaqī, and others narrated it, and Abū al-Aswad also cited it in the military expeditions from ʿUrwah. According to this, the peace agreement occurred, then treachery occurred on their part, and the matter of the peace agreement ceased. Then he showed them favor by sparing them from death and letting them remain as workers in the land, with no ownership of it for them. For that reason ʿUmar expelled them, for if they had made peace over their land, they would not have been expelled. More than one scholar inclined to the view that part of it was conquered by force and part by treaty, and that the imam has a choice regarding the land conquered by force between dividing it, endowing it as waqf, or dividing part and endowing part. The Messenger of Allah ﷺ did all three types: he divided Qurayẓah and al-Naḍīr, he did not divide Makkah, and he divided half of Khaybar and left half. It has already been established that Makkah was conquered by force, with no argument against it. It was divided into one thousand eight hundred shares because it was a gift from Allah to the people of al-Ḥudaybiyah, those who attended and those who were absent, and they numbered one thousand four hundred, and with them were two hundred steeds; for each steed two shares, so it was divided into one thousand eight hundred shares. He allotted three shares to a horseman and one share to a foot soldier. They were one thousand four hundred, among them two hundred horsemen. This is the correct view, about which there is no doubt. ʿAbd Allāh al-ʿUmarī narrated from Nāfiʿ, from Ibn ʿUmar, that he (gave a horseman two shares and a foot soldier one share). Al-Shāfiʿī, may Allah have mercy on him, said: It is as if he heard Nāfiʿ say, "For the horse two shares and for the foot soldier one share," and he said, "For the horseman." No one among the people of knowledge doubts the precedence of ʿUbayd Allāh b. ʿUmar over his brother in memory. A trustworthy person among our companions informed us from Isḥāq al-Azraq al-Wāsiṭī, from ʿUbayd Allāh b. ʿUmar, from Nāfiʿ, from Ibn ʿUmar, that the Messenger of Allah ﷺ (allotted two shares for the horse and one share for the horseman). Then he narrated from the hadith of Abū Muʿāwiyah, from ʿUbayd Allāh b. ʿUmar, from Nāfiʿ, from Ibn ʿUmar (that the Messenger of Allah ﷺ allotted three shares to a horseman: one share for him and two shares for his horse), and it is in the two Ṣaḥīḥs. Likewise al-Thawrī and Abū Usāmah narrated it from ʿUbayd Allāh. Al-Shāfiʿī, may Allah have mercy on him, said: Mujammiʿ b. Jāriyah narrated that the Prophet ﷺ (divided the shares of Khaybar into eighteen shares, and the army was one thousand five hundred, among them three hundred horsemen, so he gave a horseman two shares and a foot soldier one share). Al-Shāfiʿī, may Allah have mercy on him, said: Mujammiʿ b. Yaʿqūb — meaning the narrator of this hadith from his father, from his uncle ʿAbd al-Raḥmān b. Yazīd, from his uncle Mujammiʿ b. Jāriyah — is an unknown shaykh, so we adopted the hadith of ʿUbayd Allāh in this matter, and we did not find any report like it that contradicts it, and a report cannot be rejected except by a similar report. Al-Bayhaqī said: The narration of Mujammiʿ b. Yaʿqūb with his chain regarding the number of the army and the number of horsemen has been contradicted. In the narration of Jābir and the authors of the military expeditions: they were one thousand four hundred, the people of al-Ḥudaybiyah. In the narration of Ibn ʿAbbās, Ṣāliḥ b. Kaysān, Bashīr b. Yasār, and the authors of the military expeditions: the horses were two hundred steeds; each horse received two shares, its owner one share, and each foot soldier one share. Abū Dāwūd said: The hadith of Abū Muʿāwiyah is more correct, and practice is based on it. I think the error in the hadith of Mujammiʿ is that he said "three hundred horsemen," whereas they were two hundred horsemen. Abū Dāwūd also narrated from the hadith of Abū ʿAmrah, from his father, who said: We came to the Messenger of Allah ﷺ as four persons, and with us was a horse, so he gave each of us a share and gave the horse two shares. This hadith has in its chain ʿAbd al-Raḥmān b. ʿAbd Allāh b. ʿUtbah b. ʿAbd Allāh b. Masʿūd, that is al-Masʿūdī, and there is weakness in him. The hadith has been narrated from him in another way: We came to the Messenger of Allah ﷺ as three persons, with us a horse, so the horseman received three shares. Abū Dāwūd also mentioned it. Ibn Isḥāq, may Allah have mercy on him, said: The ones in charge of the division of Khaybar were Jabbār — with a fatḥah on the jīm, a doubled bāʾ, and an unpointed rāʾ — b. Ṣakhr al-Anṣārī of Banū Salimah — with a kasrah on the lām — and Zayd b. Thābit of Banū al-Najjār, and they were two accountants and dividers. Ibn Saʿd, may Allah have mercy on him, said: The Messenger of Allah ﷺ ordered the spoils to be gathered, and he appointed Farwah b. ʿAmr al-Bayāḍī over them. Then he ordered them to be divided into five parts, and on one of the shares was written "Allah," while the rest of the shares were blank. The first share to come out was the share of the Messenger of Allah ﷺ, which he did not separate into the fifths. Then he ordered the four fifths to be sold to whoever wished, and Farwah sold them and distributed that among his Companions. The one in charge of counting the people was Zayd b. Thābit, and he counted them as one thousand four hundred, and the horses as two hundred steeds. The shares were divided into eighteen shares, for every hundred one share, and for the horses four hundred shares. The fifth that went to the Messenger of Allah ﷺ, he used to give from it what Allah showed him of weapons and clothing, and he gave from it to the people of his household, to men of Banū al-Muṭṭalib, to women, to the orphan, and to the beggar. Then he mentioned the arrival of the Dawsīs, the Ashʿarīs, and the people of the two ships, and their taking from the spoils of Khaybar, but he did not explain how they took. He said in al-ʿUyūn: If the division was based on one thousand eight hundred shares, and the people of al-Ḥudaybiyah numbered one thousand four hundred, and the horses were two hundred, accounting for four hundred shares, then what did these mentioned people take? What Ibn Isḥāq mentioned—that the divisions were based on al-Shiqq, and al-Naṭāh and al-Katībah was more likely—for these three places were conquered by force through the sword without any treaty. As for al-Waṭīḥ and al-Salālim, it may be that this is what the Messenger of Allah ﷺ selected for what befell the Muslims. Thus the statement of Mūsā b. ʿUqbah and those who said as he did—that part of Khaybar was taken by treaty—becomes more probable, and the taking of the Ashʿarīs and those mentioned with them was from that. And the Messenger of Allah's ﷺ consultation with the people of al-Ḥudaybiyah regarding giving to them was not to make them relinquish any of their right, but rather it was general consultation: {And consult them in the matter} [Āl ʿImrān: 159]. The two Shaykhs narrated on the authority of ʿAbd Allāh b. Mughaffal—with a ḍammah on the mīm, a fatḥah on the ghayn, a shaddah on the fāʾ, and a lām— ؓ who said: I obtained a leather sack, and in another wording: A sack of fat was lowered on the day of Khaybar, so I clung to it and said: I will not give anyone any of it. Then I turned and saw the Messenger of Allah ﷺ, so I felt shy before him, and I carried it on my neck to my saddle and my companions. The keeper of the spoils, who was appointed over them, met me, took hold of its side, and said: Come, let us divide it among the Muslims. I said: No, by Allah, I will not give it to you. He began to tug the sack from me. The Messenger of Allah ﷺ saw us doing that, so he smiled, laughing, then said to the keeper of the spoils: "May your father be bereft of you; leave him and it." So he released it, and I went off with it to my saddle and my companions, and we ate it. The majority have used this ḥadīth as evidence against Imam Mālik regarding his prohibition of the fats of animals slaughtered by Jews—what was forbidden to them—for Muslims other than them; because Allah Almighty said: {The food of those who were given the Book is lawful for you} (al-Māʾidah: 5). He said: for you. He said: And this is not from their food. So they used this ḥadīth as evidence against him, but there is room for scrutiny. It may be that this fat was of what was lawful for them. And Allah knows best. They also used this ḥadīth as evidence that food is not subject to the khums. This is supported by what Imam Abū Dāwūd narrated: Muḥammad b. al-ʿAlāʾ narrated to us: Abū Muʿāwiyah narrated to us: Abū Isḥāq al-Shaybānī narrated to us, from Muḥammad b. Abī Mujālid, from ʿAbd Allāh b. Abī Awfā, who said: I said: Did you used to take the khums from food in the time of the Messenger of Allah ﷺ? He said: We obtained food on the day of Khaybar, and a man would come, take from it as much as sufficed him, then depart. Abū Dāwūd alone narrated it, and it is ḥasan. Ibn Isḥāq said: And the Messenger of Allah ﷺ gave Ibn Luqaym—with a ḍammah on the lām; al-Ḥākim said: his name is ʿĪsā al-ʿAbsī—with a bāʾ—when he conquered Khaybar, all the chickens and domesticated animals that were there. Ibn Hishām said: And on the day of Khaybar, the Messenger of Allah ﷺ Arabianized the Arabian horses and hybridized the hīn (half-breed).
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