Tarikh (al-Tabari) 1369
The Expedition of Khaybar
[ تَطَوُّعُ بِلَالٍ لِلْحِرَاسَةِ وَغَلَبَةُ النُّوُمُ عَلَيْهِ ] رَوَى مُسْلِمٌ، وَأَبُو دَاوُدَ عَنْ أَبِي هُرَيْرَةَ. وَأَبُو دَاوُدَ عَنِ ابْنِ مَسْعُودٍ، وَابْنُ إِسْحَاقَ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، وَمُحَمَّدُ بْنُ عُمَرَ عَنْ شُيُوخِهِ قَالُوا: انْصَرَفَ رَسُولُ اللَّهِ ﷺ مِنْ وَادِي الْقُرَى رَاجِعًا بَعْدَ أَنْ فَرَغَ مِنْ خَيْبَرَ وَوَادِي الْقُرَى، فَلَمَّا كَانَ قَرِيبًا مِنَ الْمَدِينَةِ سَرَى رَسُولُ اللَّهِ ﷺ لَيْلَتَهُ حَتَّى إِذَا كَانَ قُبَيْلَ الصُّبْحِ بِقَلِيلٍ نَزَلَ وَعَرَّسَ، وَقَالَ: أَلَا رَجُلٌ صَالِحٌ حَافِظٌ لِعَيْنِهِ يَحْفَظُ عَلَيْنَا الْفَجْرَ لَعَلَّنَا نَنَامُ ؟ قَالَ بِلَالٌ: يَا رَسُولَ اللَّهِ أَنَا أَحْفَظُهُ عَلَيْكَ، فَنَزَلَ رَسُولُ اللَّهِ ﷺ وَقَامَ بِلَالٌ يُصَلِّي مَا شَاءَ اللَّهُ أَنْ يُصَلِّيَ. ثُمَّ اسْتَنَدَ إِلَى بَعِيرِهِ، وَاسْتَقْبَلَ الْفَجْرَ يَرْقُبُهُ، فَغَلَبَتْهُ عَيْنُهُ، فَنَامَ، فَلَمْ يَسْتَيْقِظْ رَسُولُ اللَّهِ ﷺ وَلَا أَحَدٌ مِنْ أَصْحَابِهِ حَتَّى ضَرَبَتْهُمُ الشَّمْسُ. وَكَانَ رَسُولُ اللَّهِ ﷺ أَوَّلَ أَصْحَابِهِ هَبَّ، فَقَالَ: «مَا صَنَعْتَ بِنَا يَا بِلَالُ» ؟ قَالَ: يَا رَسُولَ اللَّهِ، أَخَذَ بِنَفْسَيِ الَّذِي أَخَذَ بِنَفْسِكَ، قَالَ: «صَدَقْتَ» ثُمَّ اقْتَادَ رَسُولُ اللَّهِ ﷺ بَعِيرَهُ غَيْرَ كَثِيرٍ، ثُمَّ أَنَاخَ وَأَنَاخَ النَّاسُ فَتَوَضَّأَ، وَتَوَضَّأَ النَّاسُ، وَأَمَرَ بِلَالًا فَأَقَامَ الصَّلَاةَ، فَلَمَّا فَرَغَ، قَالَ: إِذَا نَسِيتُمُ الصَّلَاةَ فَصَلُّوهَا إِذَا ذَكَرْتُمُوهَا فَإِنَّ اللَّهَ عَزَّ وَجَلَ يَقُولُ: وَأَقِمِ الصَّلاةَ لِذِكْرِي [طَهَ 14]. ثُمَّ الْتَفَتَ رَسُولُ اللَّهِ ﷺ إِلَى أبي بكر فَقَالَ: " إِنَّ الشَّيْطَانَ أَتَى بلالا وَهُوَ قَائِمٌ يُصَلِّي فَأَضْجَعَهُ فَلَمْ يَزَلْ يُهَدِّئُهُ كَمَا يُهَدِّأُ الصَّبِيَّ حَتَّى نَامَ "، ثُمَّ دَعَا رَسُولُ اللَّهِ ﷺ بلالا فَأَخْبَرَهُ بِمِثْلِ مَا أَخْبَرَ بِهِ أبا بكر وَفِيهِ: أَنَّ ذَلِكَ كَانَ مَرْجِعَهُمْ مِنْ خَيْبَرَ. وَفِي حَدِيثِ شُعْبَةَ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَلْقَمَةَ، عَنِ ابْنِ مَسْعُودٍ أَنَّ ذَلِكَ كَانَ مَرْجِعَهُمْ مِنَ الْحُدَيْبِيَةِ، فَفِي رِوَايَةٍ عَنْهُ أَنَّ بِلَالًا هُوَ الَّذِي كَانَ يَكْلَؤُهُمْ. وَفِي رِوَايَةٍ أَنَّهُ هُوَ الَّذِي كَانَ يَكْلَؤُهُمْ. قَالَ الْحَافِظُ الْبَيْهَقِيُّ: فَيُحْتَمَلُ أَنَّ ذَلِكَ كَانَ مَرَّتَيْنِ. قَالَ: وَفِي حَدِيثِ عِمْرَانَ بْنِ حُصَيْنٍ وَأَبِي قَتَادَةَ نَوْمُهُمْ عَنِ الصَّلَاةِ، وَفِيهِ حَدِيثُ الْمِيضَأَةِ، فَيَحْتَمِلُ أَنَّ ذَلِكَ إِحْدَى هَاتَيْنِ الْمَرَّتَيْنِ، أَوْ مَرَّةٌ ثَالِثَةٌ. قَالَ: وَذَكَرَ الْوَاقِدِيُّ فِي حَدِيثِ أَبِي قَتَادَةَ أَنَّ ذَلِكَ كَانَ مَرْجِعَهُمْ مِنْ غَزْوَةِ تَبُوكَ. قَالَ: وَرَوَى زَافِرُ بْنُ سُلَيْمَانَ، عَنْ شُعْبَةَ، عَنْ جَامِعِ بْنِ شَدَّادٍ، عَنْ عَبْدِ الرَّحْمَنِ، عَنِ ابْنِ مَسْعُودٍ أَنَّ ذَلِكَ كَانَ مَرْجِعَهُمْ مِنْ تَبُوكَ. فَاللَّهُ أَعْلَمُ. وزَعَمَ الْأَصِيلِيُّ - رَحِمَهُ اللَّهُ تَعَالَى - أَنَّ حَدِيثَ نَوْمِهِمْ عَنِ الصَّلَاةِ إِنَّمَا كَانَ بِحُنَيْنٍ لَا بِخَيْبَرَ، وَأَنَّ ذِكْرَ خَيْبَرَ خَطَأٌ، وَرَدَّ عَلَيْهِ أَبُو الْوَلِيدِ الْبَاجِيُّ، وَأَبُو عُمَرَ فَأَجَادَا. وفِي فِقْهِ هَذِهِ الْقِصَّةِ فِيهَا: أَنَّ مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا ، فَوَقْتُهَا حِينَ يَسْتَيْقِظُ أَوْ يَذْكُرُهَا. وَفِيهَا: أَنَّ السُّنَنَ الرَّوَاتِبَ تُقْضَى كَمَا تُقْضَى الْفَرَائِضُ، وَقَدْ قَضَى رَسُولُ اللَّهِ ﷺ سُنَّةَ الْفَجْرِ مَعَهَا، وَقَضَى سُنَّةَ الظُّهْرِ وَحْدَهَا، وَكَانَ هَدْيُهُ ﷺ قَضَاءَ السُّنَنِ الرَّوَاتِبِ مَعَ الْفَرَائِضِ . وَفِيهَا: أَنَّ الْفَائِتَةَ يُؤَذَّنُ لَهَا وَيُقَامُ ، فَإِنَّ فِي بَعْضِ طُرُقِ هَذِهِ الْقِصَّةِ، أَنَّهُ أَمَرَ بلالا فَنَادَى بِالصَّلَاةِ، وَفِي بَعْضِهَا فَأَمَرَ بلالا فَأَذَّنَ وَأَقَامَ، ذَكَرَهُ أبو داود. وَفِيهَا: قَضَاءُ الْفَائِتَةِ جَمَاعَةً . وَفِيهَا: قَضَاؤُهَا عَلَى الْفَوْرِ لِقَوْلِهِ: "فَلْيُصَلِّهَا إِذَا ذَكَرَهَا "، وَإِنَّمَا أَخَّرَهَا عَنْ مَكَانِ مُعَرَّسِهِمْ قَلِيلًا، لِكَوْنِهِ مَكَانًا فِيهِ شَيْطَانٌ فَارْتَحَلَ مِنْهُ إِلَى مَكَانٍ خَيْرٍ مِنْهُ، وَذَلِكَ لَا يُفَوِّتُ الْمُبَادَرَةَ إِلَى الْقَضَاءِ، فَإِنَّهُمْ فِي شُغُلِ الصَّلَاةِ وَشَأْنِهَا. وَفِيهَا: تَنْبِيهٌ عَلَى اجْتِنَابِ الصَّلَاةِ فِي أَمْكِنَةِ الشَّيْطَانِ ، كَالْحَمَّامِ وَالْحُشِّ بِطَرِيقِ الْأَوْلَى، فَإِنَّ هَذِهِ مَنَازِلُهُ الَّتِي يَأْوِي إِلَيْهَا وَيَسْكُنُهَا، فَإِذَا كَانَ النَّبِيُّ ﷺ تَرَكَ الْمُبَادَرَةَ إِلَى الصَّلَاةِ فِي ذَلِكَ الْوَادِي، وَقَالَ: إِنَّ بِهِ شَيْطَانًا، فَمَا الظَّنُّ بِمَأْوَى الشَّيْطَانِ وَبَيْتِهِ.
Translation
✧ [Bilāl's volunteering for the guard and sleep overcoming him] Muslim and Abū Dāwūd narrated from Abū Hurayrah; Abū Dāwūd from Ibn Masʿūd; Ibn Isḥāq from Saʿīd b. al-Musayyab; and Muḥammad b. ʿUmar from his shaykhs. They said: The Messenger of God ﷺ turned back from Wādī al-Qurā on his return after finishing with Khaybar and Wādī al-Qurā. When he was near Madinah, the Messenger of God ﷺ traveled through his night until, shortly before dawn, he dismounted and halted for a rest. He said: "Is there not a righteous man, watchful of his eyes, who will guard the dawn for us so that perhaps we may sleep?" Bilāl said: "O Messenger of God, I will guard it for you." The Messenger of God ﷺ dismounted, and Bilāl stood praying as long as God willed him to pray. Then he leaned against his camel, faced the dawn watching for it, but his eyes overcame him and he slept. Neither the Messenger of God ﷺ nor any of his companions woke until the sun struck them. The Messenger of God ﷺ was the first of his companions to stir. He said: "What have you done to us, O Bilāl?" He replied: "O Messenger of God, the one who took hold of my self took hold of your self." He said: "You have spoken truth." Then the Messenger of God ﷺ led his camel a little way, then made it kneel, and the people made their mounts kneel. He performed ablution, and the people performed ablution. He ordered Bilāl, who called the iqāmah for prayer. When he finished, he said: "When you forget a prayer, pray it when you remember it, for God, mighty and glorious, says: 'And establish prayer for My remembrance' [Ṭā Hā 14]." Then the Messenger of God ﷺ turned to Abū Bakr and said: "Satan came to Bilāl while he was standing praying and laid him down, and he kept lulling him as a child is lulled until he slept." Then the Messenger of God ﷺ called Bilāl and told him the like of what he had told Abū Bakr. In it: that this was on their return from Khaybar. In the ḥadīth of Shuʿbah, from Jāmiʿ b. Shaddād, from ʿAbd al-Raḥmān b. Abī ʿAlqamah, from Ibn Masʿūd, it was on their return from al-Ḥudaybiyah. In one narration from him, Bilāl was the one guarding them. In another narration, he was the one guarding them. Al-Ḥāfiẓ al-Bayhaqī said: It is possible that this happened twice. He said: In the ḥadīth of ʿImrān b. Ḥuṣayn and Abū Qatādah, there is their sleeping through the prayer, and in it is the ḥadīth of the water vessel. It is possible that this was one of those two times, or a third time. He said: Al-Wāqidī mentioned in the ḥadīth of Abū Qatādah that this was on their return from the expedition of Tabūk. He said: Zāfir b. Sulaymān narrated from Shuʿbah, from Jāmiʿ b. Shaddād, from ʿAbd al-Raḥmān, from Ibn Masʿūd that it was on their return from Tabūk. God knows best. Al-Aṣīlī—may God Most High have mercy on him—claimed that the ḥadīth of their sleeping through the prayer only occurred at Ḥunayn, not at Khaybar, and that mentioning Khaybar is an error. Abū al-Walīd al-Bājī and Abū ʿUmar replied to him and did well. On the jurisprudence of this story: In it: that whoever sleeps through a prayer or forgets it, its time is when he wakes or remembers it. In it: that the regular sunnah prayers are made up just as the obligatory prayers are made up. The Messenger of God ﷺ made up the sunnah of dawn along with it, and he made up the sunnah of ẓuhr alone. His practice ﷺ was to make up the regular sunnah prayers together with the obligatory prayers. In it: that a missed prayer is given the adhān and iqāmah. In some chains of this story, he ordered Bilāl and he called to prayer, and in some of them he ordered Bilāl, and he gave the adhān and iqāmah—mentioned by Abū Dāwūd. In it: making up a missed prayer in congregation. In it: making it up immediately, because of his saying: "Let him pray it when he remembers it." He only delayed it from their resting place a little because it was a place in which there was a devil, so he departed from it to a better place than it. That does not forfeit hastening to make it up, for they were engaged in the business of prayer and its affair. In it: an indication to avoid praying in places of the devil, such as the bathhouse and the privy, a fortiori, for these are his abodes to which he resorts and in which he dwells. If the Prophet ﷺ abandoned hastening to prayer in that valley and said: "In it is a devil," what then is to be thought of the devil's refuge and house?
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