Tarikh (al-Tabari) 1514
The Expedition of Ḥunayn (Hawāzin)
ذِكْرُ جَمْعِ غَنَائِمِ حُنَيْنٍ لَمَّا انْهَزَمَ الْقَوْمُ أَمَرَ رَسُولُ اللَّهِ - ﷺ بِالْغَنَائِمِ أَنْ تُجْمَعَ، وَنَادَى مُنَادِيَهُ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يَغُلَّ، وَجَعَلَ النَّاسُ غَنَائِمَهُمْ فِي مَوْضِعٍ حَيْثُ اسْتَعْمَلَ عَلَيْهَا رَسُولُ اللَّهِ - ﷺ. وَرَوَى الْحَاكِمُ بِسَنَدٍ صَحِيحٍ عَنْ عُبَادَةَ بْنِ الصَّامِتِ ؓ قَالَ: أَخَذَ رَسُولُ اللَّهِ ﷺ يَوْمَ حُنَيْنٍ وَبَرَةً مِنْ بَعِيرٍ، ثُمَّ قَالَ: «يَا أَيُّهَا النَّاسُ، إِنَّهُ لَا يَحِلُّ لِي مِمَّا أَفَاءَ اللَّهُ - تَعَالَى - عَلَيْكُمْ قَدْرُ هَذِهِ إِلَّا الْخُمُسَ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ، فَأَدُّوا الْخَيْطَ وَالْمِخْيَطَ، وَإِيَّاكُمْ وَالْغُلُولَ فَإِنَّهُ عَارٌ عَلَى أَهْلِهِ يَوْمَ الْقِيَامَةِ” وَذَكَرَ الْحَدِيثَ. وَكَانَ عَقِيلُ بْنُ أَبِي طَالِبٍ دَخَلَ عَلَى زَوْجَتِهِ وَسَيْفُهُ مُلَطَّخٌ بِدَمٍ، فَقَالَتْ: إِنِّي عَلِمْتُ أَنَّكَ قَاتَلْتَ الْيَوْمَ الْمُشْرِكِينَ، فَمَاذَا أَصَبْتَ مِنْ غَنَائِمِهِمْ ؟ فَقَالَ: هَذِهِ الْإِبْرَةُ، تَخِيطِينَ بِهَا ثِيَابَكِ، فَدَفَعَهَا إِلَيْهَا، ثُمَّ خَرَجَ فَسَمِعَ مُنَادِيَ رَسُولِ اللَّهِ ﷺ يَقُولُ: مَنْ أَصَابَ شَيْئًا مِنَ الْمَغْنَمِ فَلْيَرُدَّهُ، فَرَجَعَ عَقِيلٌ إِلَى امْرَأَتِهِ وَقَالَ: وَاللَّهِ مَا أَرَى إِبْرَتَكَ إِلَّا قَدْ ذَهَبَتْ مِنْكَ، فَأَخَذَهَا فَأَلْقَاهَا فِي الْمَغَانِمِ. وَجَاءَ رَجُلٌ بِكُبَّةٍ مِنْ شَعْرٍ فَقَالَ: يَا رَسُولَ اللَّهِ أَضْرِبُ بِهَذِهِ بَرْذعَةٌ لِي: فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكَ”. وَأَتَى رَسُولُ اللَّهِ ﷺ النَّاسَ يَوْمَ حُنَيْنٍ فِي قَبَائِلِهِمْ يَدْعُوهُمْ وَأَنَّهُ تَرَكَ قَبِيلَةً مِنَ الْقَبَائِلِ وَجَدُوا فِي بَرْذعَةِ رَجُلٍ مِنْهُمْ عِقْدًا مِنْ جَزَعٍ غُلُولًا، فَأَتَاهُمْ رَسُولُ اللَّهِ ﷺ فَكَبَّرَ عَلَيْهِمْ، كَمَا يُكَبِّرُ عَلَى الْمَيِّتِ. وَأَصَابَ الْمُسْلِمُونَ يَوْمَئِذٍ السَّبَايَا، فَكَانُوا يَكْرَهُونَ أَنْ يَقَعُوا عَلَيْهِنَّ وَلَهُنَّ أَزْوَاجٌ فَسَأَلُوا رَسُولَ اللَّهِ ﷺ عَنْ ذَلِكَ، فَأَنْزَلَ اللَّهُ تَعَالَى وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلا مَا مَلَكَتْ أَيْمَانُكُمْ [النِّسَاءِ 24] وَقَالَ رَسُولُ اللَّهِ ﷺ يَوْمَئِذٍ: «لَا تُوطَأُ حَامِلٌ مِنَ السَّبْيِ حَتَّى تَضَعَ، وَلَا غَيْرُ ذَاتِ حَمْلٍ حَتَّى تَحِيضَ”. وَلَمَّا جُمِعَتِ الْغَنَائِمُ أَمَرَ رَسُولُ اللَّهِ ﷺ أَنْ تَنْحَدِرَ إِلَى الْجِعْرَانَةِ، فَوَقَفَ بِهَا إِلَى أَنِ انْصَرَفَ رَسُولُ اللَّهِ ﷺ مِنْ حِصَارِ الطَّائِفِ. قَالَ ابْنُ سَعْدٍ وَتَبِعَهُ فِي الْعُيُونِ: كَانَ السَّبْيُ سِتَّةَ آلَافِ رَأْسِ، وَالْإِبِلُ أَرْبَعَةً وَعِشْرِينَ أَلْفَ بَعِيرٍ، وَالْغَنَمُ أَكْثَرَ مِنْ أَرْبَعِينَ «أَلْفَ شَاةٍ، وَأَرْبَعَةَ آلَافِ أُوقِيَّةِ فِضَّةٍ. وَرَوَى الطَّبَرَانِيُّ عَنْ بُدَيْلِ - بِمُوَحَّدَةٍ مَضْمُومَةٍ فَدَالٍ مُهْمَلَةٍ فَتَحْتِيَّةٍ سَاكِنَةٍ فَلَامٍ، بْنِ وَرْقَاءَ ؓ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ أَنْ تُحْبَسَ السَّبَايَا وَالْأَمْوَالُ بِالْجِعْرَانَةِ حَتَّى يَقْدَمَ فَحُبِسَتْ. قَالَ ابْنُ إِسْحَاقَ: وَجَعَلَ رَسُولُ اللَّهِ ﷺ عَلَى الْغَنَائِمِ مَسْعُودَ بْنَ عَمْرٍو الْغِفَارِيَّ، وَرَوَى عَبْدُ الرَّزَّاقِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: سَبَى رَسُولُ اللَّهِ ﷺ يَوْمَئِذٍ سِتَّةَ آلَافِ سَبْيٍ بَيْنَ امْرَأَةٍ وَغُلَامٍ، فَجَعَلَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ أَبَا سُفْيَانَ بْنَ حَرْبٍ. وَقَالَ الْبَلَاذُرِيُّ: بُدَيْلُ بْنُ وَرْقَاءَ الْخُزَاعِيُّ - وَاللَّهُ تَعَالَى أَعْلَمُ. ذِكْرُ قِسْمَةِ غَنَائِمِ حُنَيْنٍ لَمَّا رَحَلَ رَسُولُ اللَّهِ ﷺ مِنَ الطَّائِفِ سَارَ حَتَّى نَزَلَ الْجِعْرَانَةَ، وَأَتَتْهُ وُفُودُ هَوَازِنَ بِالْجِعْرَانَةِ وَقَدْ أَسْلَمُوا، فَقَالُوا: يَا رَسُولَ اللَّهِ، إِنَّا أَصْلٌ وَعَشِيرَةٌ، وَقَدْ أَصَابَنَا مَا لَمْ يَخْفَ عَلَيْكَ، فَامْنُنْ عَلَيْنَا مَنَّ اللَّهُ عَلَيْكَ، وَقَامَ زُهَيْرُ بْنُ صُرَدٍ مِنْ بَنِي سَعْدِ بْنِ بَكْرٍ، وَهُمُ الَّذِينَ أَرْضَعُوا رَسُولَ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، إِنَّمَا فِي الْحَظَائِرِ عَمَّاتُكَ وَخَالَاتُكَ وَحَوَاضِنُكَ، وَلَوْ أَنَّا أَرْضَعْنَا الْحَارِثَ بْنَ أَبِي شِمْرٍ الْغَسَّانِيَّ أَوِ النُّعْمَانَ بْنَ الْمُنْذِرِ لَرَجَوْنَا عَطْفَهُ، وَأَنْتَ خَيْرُ الْمَكْفُولِينَ ! ثُمَّ قَالَ: امْنُنْ عَلَيْنَا رَسُولَ اللَّهِ فِي كَرَمٍ فَإِنَّكَ الْمَرْءُ نَرْجُوهُ وَنَدَّخِرُ امْنُنْ عَلَى نِسْوَةٍ قَدْ عَاقَهَا قَدَرٌ مُمَزَّقٌ شَمْلُهَا فِي دَهْرِهَا غِيَرُ فِي أَبْيَاتٍ. فَخَيَّرَهُمْ رَسُولُ اللَّهِ ﷺ بَيْنَ أَبْنَائِهِمْ وَنِسَائِهِمْ وَبَيْنَ أَمْوَالِهِمْ، فَاخْتَارُوا أَبْنَاءَهُمْ وَنِسَاءَهُمْ، فَقَالَ: أَمَّا مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ، فَإِذَا أَنَا صَلَّيْتُ بِالنَّاسِ فَقُولُوا: إِنَّا نَسْتَشْفِعُ بِرَسُولِ اللَّهِ إِلَى الْمُسْلِمِينَ، وَبِالْمُسْلِمِينَ إِلَى رَسُولِ اللَّهِ فِي أَبْنَائِنَا وَنِسَائِنَا، فَسَأُعْطِيكُمْ وَأَسْأَلُ فِيكُمْ. فَلَمَّا صَلَّى الظُّهْرَ فَعَلُوا مَا أَمَرَهُمْ بِهِ، فَقَالَ رَسُولُ اللَّهِ - ﷺ: مَا كَانَ لِي وَلِبَنِي عَبْدِ الْمُطَّلِبِ فَهُوَ لَكُمْ. وَقَالَ الْمُهَاجِرُونَ وَالْأَنْصَارُ: مَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللَّهِ. وَقَالَ الْأَقْرَعُ بْنُ حَابِسٍ: مَا كَانَ لِي وَلِبَنِي تَمِيمٍ فَلَا. وَقَالَ عُيَيْنَةُ بْنُ حِصْنٍ: مَا كَانَ لِي وَلِفَزَارَةَ فَلَا. وَقَالَ عَبَّاسُ بْنُ مِرْدَاسٍ: مَا كَانَ لِي وَلِسُلَيْمٍ فَلَا. فَقَالَتْ بَنُو سُلَيْمٍ: مَا كَانَ لَنَا فَهُوَ لِرَسُولِ اللَّهِ. فَقَالَ: وَهَّنْتُمُونِي. فَقَالَ رَسُولُ اللَّهِ - ﷺ: مَنْ تَمَسَّكَ بِحَقِّهِ مِنَ السَّبْيِ فَلَهُ بِكُلِّ إِنْسَانٍ سِتُّ فَرَائِضَ، مِنْ أَوَّلِ شَيْءٍ نُصِيبُهُ، فَرَدُّوا عَلَى النَّاسِ أَبْنَاءَهُمْ وَنِسَاءَهُمْ. وَسَأَلَ رَسُولُ اللَّهِ ﷺ عَنْ مَالِكِ بْنِ عَوْفٍ، فَقِيلَ: إِنَّهُ بِالطَّائِفِ. فَقَالَ: أَخْبِرُوهُ إِنْ أَتَانِي مُسْلِمًا رَدَدْتُ عَلَيْهِ أَهْلَهُ وَمَالَهُ وَأَعْطَيْتُهُ مِائَةَ بَعِيرٍ. فَأُخْبِرَ مَالِكٌ بِذَلِكَ، فَخَرَجَ مِنَ الطَّائِفِ سِرًّا وَلَحِقَ بِرَسُولِ اللَّهِ ﷺ فَأَسْلَمَ وَحَسُنَ إِسْلَامُهُ، وَاسْتَعْمَلَهُ رَسُولُ اللَّهِ ﷺ عَلَى قَوْمِهِ، وَعَلَى مَنْ أَسْلَمَ مِنْ تِلْكَ الْقَبَائِلِ الَّتِي حَوْلَ الطَّائِفِ، فَأَعْطَاهُ أَهْلَهُ وَمَالَهُ وَمِائَةَ بَعِيرٍ. وَكَانَ يُقَاتِلُ بِمَنْ أَسْلَمَ مَعَهُ مِنْ ثُمَالَةَ وَفَهْمٍ وَسَلَمَةَ - ثَقِيفًا، لَا يَخْرُجُ لَهُمْ سَرْحٌ إِلَّا أَغَارَ عَلَيْهِ، حَتَّى ضَيَّقَ عَلَيْهِمْ. وَلَمَّا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ رَدِّ سَبَايَا هَوَازِنَ رَكِبَ، وَاتَّبَعَهُ النَّاسُ يَقُولُونَ: يَا رَسُولَ اللَّهِ، اقْسِمْ عَلَيْنَا فَيْئَنَا، حَتَّى أَلْقَوْهُ إِلَى شَجَرَةٍ، فَاخْتُطِفَ رِدَاؤُهُ، فَقَالَ: رُدُّوا عَلَيَّ رِدَائِي أَيُّهَا النَّاسُ، فَوَاللَّهِ لَوْ كَانَ لِي عَدَدُ شَجَرِ تِهَامَةَ نَعَمٌ لَقَسَمْتُهَا عَلَيْكُمْ، ثُمَّ لَا تَجِدُونِي بَخِيلًا وَلَا جَبَانًا وَلَا كَذَّابًا. ثُمَّ رَفَعَ وَبَرَةً مِنْ سَنَامِ بَعِيرٍ وَقَالَ: لَيْسَ لِي مِنْ فَيْئِكُمْ وَلَا هَذِهِ الْوَبَرَةِ، إِلَّا الْخُمْسُ، وَهُوَ مَرْدُودٌ عَلَيْكُمْ. ثُمَّ أَعْطَى الْمُؤَلَّفَةَ قُلُوبُهُمْ، وَكَانُوا مِنْ أَشْرَافِ النَّاسِ، يَتَأَلَّفُهُمْ عَلَى الْإِسْلَامِ، فَأَعْطَى أَبَا سُفْيَانَ وَابْنَهُ مُعَاوِيَةَ وَحَكِيمَ بْنَ حِزَامٍ، وَالْعَلَاءَ بْنَ جَارِيَةَ الثَّقَفِيَّ، وَالْحَارِثَ بْنَ هِشَامٍ، وَصَفْوَانَ بْنَ أُمَيَّةَ، وَسُهَيْلَ بْنَ عَمْرٍو، وَحُوَيْطِبَ بْنَ عَبْدِ الْعُزَّى، وَعُيَيْنَةَ بْنَ حِصْنٍ، وَالْأَقْرَعَ بْنَ حَابِسٍ، وَمَالِكَ بْنَ عَوْفٍ النَّصْرِيَّ، كُلَّ وَاحِدٍ مِنْهُمْ مِائَةَ بَعِيرٍ، وَأَعْطَى دُونَ الْمِائَةِ رِجَالًا، مِنْهُمْ: مَخْرَمَةُ بْنُ نَوْفَلٍ الزُّهْرِيُّ، وَعُمَيْرُ بْنُ وَهْبٍ، وَهِشَامُ بْنُ عَمْرٍو، وَسَعِيدُ بْنُ يَرْبُوعٍ، وَأَعْطَى الْعَبَّاسَ بْنَ مِرْدَاسٍ أَبَاعِرَ، فَسَخِطَهَا وَقَالَ: كَانَتْ نِهَابًا تَلَافَيْتُهَا بِكَرِّي عَلَى الْمُهْرِ فِي الْأَجْرَعِ وَإِيقَاظِيَ الْقَوْمَ أَنْ يَرْقُدُوا إِذَا هَجَعَ النَّاسُ لَمْ أَهْجَعِ فَأَصْبَحَ نَهْبِي وَنَهْبُ الْعُبَيْ دِ بَيْنَ عُيَيْنَةَ وَالْأَقْرَعِ وَقَدْ كُنْتُ فِي الْحَرْبِ ذَا تُدْرَأِ فَلَمْ أُعْطَ شَيْئًا وَلَمْ أُمْنَعِ إِلَّا أَفَائِلَ أُعْطِيتُهَا عَدِيدَ قَوَائِمِهَا الْأَرْبَعِ وَمَا كَانَ حِصْنٌ وَلَا حَابِسٌ يَفُوقَانِ مِرْدَاسَ فِي الْمَجْمَعِ وَمَا كُنْتُ دُونَ امْرِئٍ مِنْهُمَا وَمَنْ تَضَعُ الْيَوْمَ لَا يُرْفَعِ فَأَعْطَاهُ حَتَّى رَضِيَ. وَقَالَ رَجُلٌ مِنَ الصَّحَابَةِ: يَا رَسُولَ اللَّهِ، أَعْطَيْتَ عُيَيْنَةَ وَالْأَقْرَعَ، وَتَرَكْتَ جُعَيْلَ بْنَ سُرَاقَةَ. فَقَالَ رَسُولُ اللَّهِ - ﷺ: وَالَّذِي نَفْسِي بِيَدِهِ لَجُعَيْلٌ خَيْرٌ مِنْ طِلَاعِ الْأَرْضِ رِجَالًا، كُلُّهُمْ مِثْلُ عُيَيْنَةَ وَالْأَقْرَعِ. وَلَكِنِّي تَأَلَّفْتُهُمَا، وَوَكَلْتُ جُعَيْلًا إِلَى إِسْلَامِهِ. وَقِيلَ: إِنَّ ذَا الْخُوَيْصِرَةِ التَّمِيمِيَّ فِي هَذِهِ الْقِسْمَةِ قَالَ لِرَسُولِ اللَّهِ - ﷺ: إِنَّكَ لَمْ تَعْدِلِ الْيَوْمَ. فَقَالَ رَسُولُ اللَّهِ - ﷺ: وَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلْ ؟ ! فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: أَلَا نَقْتُلُهُ ؟ ! فَقَالَ: دَعُوهُ، سَتَكُونُ لَهُ شِيعَةٌ يَتَعَمَّقُونَ فِي الدِّينِ حَتَّى يَخْرُجُوا مِنْهُ كَمَا يَخْرُجُ السَّهْمُ مِنَ الرَّمِيَّةِ. وَقِيلَ إِنَّ هَذَا الْقَوْلَ كَانَ فِي مَالٍ بَعَثَ بِهِ عَلِيٌّ مِنَ الْيَمَنِ إِلَى رَسُولِ اللَّهِ ﷺ فَقَسَّمَهُ بَيْنَ جَمَاعَةٍ، مِنْهُمْ: عُيَيْنَةُ، وَالْأَقْرَعُ، وَزَيْدُ الْخَيْلِ. قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ: لَمَّا أَعْطَى رَسُولُ اللَّهِ ﷺ مَا أَعْطَى مِنْ تِلْكَ الْغَنَائِمِ فِي قُرَيْشٍ وَقَبَائِلِ الْعَرَبِ، وَلَمْ يُعْطَ الْأَنْصَارُ شَيْئًا - وَجَدُوا فِي أَنْفُسِهِمْ حَتَّى قَالَ قَائِلُهُمْ: لَقِيَ رَسُولُ اللَّهِ ﷺ قَوْمَهُ. فَأَخْبَرَ سَعْدُ بْنُ عُبَادَةَ رَسُولَ اللَّهِ ﷺ بِذَلِكَ فَقَالَ لَهُ: فَأَيْنَ أَنْتَ يَا سَعْدُ ؟ قَالَ: أَنَا مِنْ قَوْمِي. قَالَ: فَاجْمَعْ قَوْمَكَ لِي، فَجَمَعَهُمْ. فَأَتَاهُمْ رَسُولُ اللَّهِ ﷺ فَقَالَ: مَا حَدِيثٌ بَلَغَنِي عَنْكُمْ ؟ أَلَمْ آتِكُمْ ضُلَّالًا، فَهَدَاكُمُ اللَّهُ بِي ؟ وَفُقَرَاءَ، فَأَغْنَاكُمُ اللَّهُ بِي ؟ وَأَعْدَاءَ، فَأَلَّفَ اللَّهُ بَيْنَ قُلُوبِكُمْ بِي ؟ قَالُوا: بَلَى - وَاللَّهِ - يَا رَسُولَ اللَّهِ، وَلِلَّهِ وَرَسُولِهِ الْمَنُّ وَالْفَضْلُ. فَقَالَ: أَلَا تُجِيبُونِي ؟ قَالُوا: بِمَاذَا نُجِيبُكَ ؟ فَقَالَ: وَاللَّهِ لَوْ شِئْتُمْ لَقُلْتُمْ، فَصَدَقْتُمْ: أَتَيْتَنَا مُكَذَّبًا فَصَدَّقْنَاكَ، وَمَخْذُولًا فَنَصَرْنَاكَ، وَطَرِيدًا فَآوَيْنَاكَ، وَعَائِلًا فَوَاسَيْنَاكَ، أَوَجَدْتُمْ يَا مَعْشَرَ الْأَنْصَارِ فِي أَنْفُسِكُمْ فِي لُعَاعَةٍ مِنَ الدُّنْيَا تَأَلَّفْتُ بِهَا قَوْمًا لِيُسْلِمُوا، وَوَكَلْتُكُمْ إِلَى إِسْلَامِكُمْ، أَفَلَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ، وَتَرْجِعُوا بِرَسُولِ اللَّهِ إِلَى رِحَالِكُمْ ؟ وَالَّذِي نَفْسِي بِيَدِهِ لَوْلَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنَ الْأَنْصَارِ، وَلَوْ سَلَكَ النَّاسُ شِعْبًا، وَسَلَكَتِ الْأَنْصَارُ شِعْبًا؛ لَسَلَكْتُ شِعْبَ الْأَنْصَارِ، اللَّهُمَّ ارْحَمِ الْأَنْصَارَ وَأَبْنَاءَ الْأَنْصَارِ، وَأَبْنَاءَ أَبْنَاءِ الْأَنْصَارِ. قَالَ: فَبَكَى الْقَوْمُ حَتَّى أَخْضَلُوا لِحَاهُمْ، وَقَالُوا: رَضِينَا بِرَسُولِ اللَّهِ قِسْمًا وَحَظًّا. وَتَفَرَّقُوا. ثُمَّ اعْتَمَرَ رَسُولُ اللَّهِ ﷺ مِنَ الْجِعْرَانَةِ ، وَعَادَ إِلَى الْمَدِينَةِ، وَاسْتَخْلَفَ عَلَى مَكَّةَ عَتَّابَ بْنَ أَسِيدٍ، وَتَرَكَ مَعَهُ مُعَاذَ بْنَ جَبَلٍ يُفَقِّهُ النَّاسَ، وَحَجَّ عَتَّابُ بْنُ أَسِيدٍ بِالنَّاسِ، وَحَجَّ النَّاسُ تِلْكَ السَّنَةَ عَلَى مَا كَانَتِ الْعَرَبُ تَحُجُّ، وَعَادَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ فِي ذِي الْقِعْدَةِ أَوْ ذِي الْحَجَّةِ. فائدة في عمل الإمام لمصلحة الإسلام قال ابن القيم رحمه الله تعالى: وَمَعْلُومٌ أَنَّ الْأَنْفَالَ لِلَّهِ وَلِرَسُولِهِ يَقْسِمُهَا رَسُولُهُ حَيْثُ أَمَرَهُ، لَا يَتَعَدَّى الْأَمْرَ، فَلَوْ وَضَعَ الْغَنَائِمَ بِأَسْرِهَا فِي هَؤُلَاءِ لِمَصْلَحَةِ الْإِسْلَامِ الْعَامَّةِ، لَمَا خَرَجَ عَنِ الْحِكْمَةِ وَالْمَصْلَحَةِ وَالْعَدْلِ، وَلَمَا عَمِيَتْ أَبْصَارُ ذي الخويصرة التميمي وَأَضْرَابِهِ عَنْ هَذِهِ الْمَصْلَحَةِ وَالْحِكْمَةِ. قَالَ لَهُ قَائِلُهُمُ: اعْدِلْ فَإِنَّكَ لَمْ تَعْدِلْ. وَقَالَ مُشَبَّهُهُ: إِنَّ هَذِهِ لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللَّهِ، وَلَعَمْرُ اللَّهِ إِنَّ هَؤُلَاءِ مِنْ أَجْهَلِ الْخَلْقِ بِرَسُولِهِ، وَمَعْرِفَتِهِ بِرَبِّهِ، وَطَاعَتِهِ لَهُ، وَتَمَامِ عَدْلِهِ، وَإِعْطَائِهِ لِلَّهِ، وَمَنْعِهِ لِلَّهِ، وَلِلَّهِ - سُبْحَانَهُ - أَنْ يَقْسِمَ الْغَنَائِمَ كَمَا يُحِبُّ، وَلَهُ أَنْ يَمْنَعَهَا الْغَانِمِينَ جُمْلَةً، كَمَا مَنَعَهُمْ غَنَائِمَ مَكَّةَ، وَقَدْ أَوْجَفُوا عَلَيْهَا بِخَيْلِهِمْ وَرِكَابِهِمْ، وَلَهُ أَنْ يُسَلِّطَ عَلَيْهَا نَارًا مِنَ السَّمَاءِ تَأْكُلُهَا، وَهُوَ فِي ذَلِكَ كُلِّهِ أَعْدَلُ الْعَادِلِينَ، وَأَحْكَمُ الْحَاكِمِينَ، وَمَا فَعَلَ مَا فَعَلَهُ مِنْ ذَلِكَ عَبَثًا، وَلَا قَدَّرَهُ سُدًى، بَلْ هُوَ عَيْنُ الْمَصْلَحَةِ وَالْحِكْمَةِ وَالْعَدْلِ وَالرَّحْمَةِ، مَصْدَرُهُ كَمَالُ عِلْمِهِ وَعِزَّتِهِ وَحِكْمَتِهِ وَرَحْمَتِهِ، وَلَقَدْ أَتَمَّ نِعْمَتَهُ عَلَى قَوْمٍ رَدَّهُمْ إِلَى مَنَازِلِهِمْ بِرَسُولِهِ ﷺ، يَقُودُونَهُ إِلَى دِيَارِهِمْ، وَأَرْضَى مَنْ لَمْ يَعْرِفْ قَدْرَ هَذِهِ النِّعْمَةِ بِالشَّاةِ وَالْبَعِيرِ، كَمَا يُعْطَى الصَّغِيرُ مَا يُنَاسِبُ عَقْلَهُ وَمَعْرِفَتَهُ، وَيُعْطَى الْعَاقِلُ اللَّبِيبُ مَا يُنَاسِبُهُ، وَهَذَا فَضْلُهُ، وَلَيْسَ هُوَ سُبْحَانَهُ تَحْتَ حَجْرِ أَحَدٍ مِنْ خَلْقِهِ، فَيُوجِبُونَ عَلَيْهِ بِعُقُولِهِمْ وَيُحَرِّمُونَ، وَرَسُولُهُ مُنَفِّذٌ لِأَمْرِهِ. فَإِنْ قِيلَ فَلَوْ دَعَتْ حَاجَةُ الْإِمَامِ فِي وَقْتٍ مِنَ الْأَوْقَاتِ إِلَى مِثْلِ هَذَا مَعَ عَدُوِّهِ، هَلْ يَسُوغُ لَهُ ذَلِكَ ؟ قِيلَ: الْإِمَامُ نَائِبٌ عَنِ الْمُسْلِمِينَ يَتَصَرَّفُ لِمَصَالِحِهِمْ، وَقِيَامِ الدِّينِ. فَإِنْ تَعَيَّنَ ذَلِكَ لِلدَّفْعِ عَنِ الْإِسْلَامِ، وَالذَّبِّ عَنْ حَوْزَتِهِ، وَاسْتِجْلَابِ رُءُوسِ أَعْدَائِهِ إِلَيْهِ، لِيَأْمَنَ الْمُسْلِمُونَ شَرَّهُمْ، سَاغَ لَهُ ذَلِكَ، بَلْ تَعَيَّنَ عَلَيْهِ، وَهَلْ تُجَوِّزُ الشَّرِيعَةُ غَيْرَ هَذَا، فَإِنَّهُ وَإِنْ كَانَ فِي الْحِرْمَانِ مَفْسَدَةٌ، فَالْمَفْسَدَةُ الْمُتَوَقَّعَةُ مِنْ فَوَاتِ تَأْلِيفِ هَذَا الْعَدُوِّ أَعْظَمُ، وَمَبْنَى الشَّرِيعَةِ عَلَى دَفْعِ أَعْلَى الْمَفْسَدَتَيْنِ بِاحْتِمَالِ أَدْنَاهُمَا، وَتَحْصِيلِ أَكْمَلِ الْمَصْلَحَتَيْنِ بِتَفْوِيتِ أَدْنَاهُمَا، بَلْ بِنَاءُ مَصَالِحِ الدُّنْيَا وَالدِّينِ عَلَى هَذَيْنِ الْأَصْلَيْنِ. وَبِاللَّهِ التَّوْفِيقُ.
Translation
✧ Mention of the gathering of the spoils of Ḥunayn When the people were defeated, the Messenger of Allah ﷺ commanded that the spoils be gathered, and his caller announced: “Whoever believes in Allah and the Last Day, let him not steal from the spoils.” The people placed their spoils in a location over which the Messenger of Allah ﷺ appointed an overseer. Al-Ḥākim narrated with a sound chain from ʿUbādah b. al-Ṣāmit ؓ that he said: The Messenger of Allah ﷺ took a camel hair on the day of Ḥunayn, then said: “O people, it is not lawful for me from what Allah, the Exalted, has granted you as spoils, even the amount of this, except the fifth, and the fifth is returned to you. So give back the thread and the needle, and beware of stealing from the spoils, for it is a disgrace upon its people on the Day of Resurrection.” And he mentioned the ḥadīth. ʿAqīl b. Abī Ṭālib entered upon his wife with his sword stained with blood. She said: “I knew that you fought the polytheists today, so what did you obtain from their spoils?” He said: “This needle, with which you can sew your clothes,” and he handed it to her. Then he went out and heard the caller of the Messenger of Allah ﷺ saying: “Whoever has taken anything from the spoils, let him return it.” So ʿAqīl returned to his wife and said: “By Allah, I think your needle has gone from you.” He took it and threw it among the spoils. A man came with a bundle of hair and said: “O Messenger of Allah, I will use this to pad a saddle for myself.” The Messenger of Allah ﷺ said: “As for what belongs to me and to the sons of ʿAbd al-Muṭṭalib, it is yours.” The Messenger of Allah ﷺ came to the people on the day of Ḥunayn among their tribes, calling them. He left a tribe among the tribes, and they found in the saddle padding of a man among them a necklace of onyx that had been stolen from the spoils. The Messenger of Allah ﷺ came to them and pronounced the takbīr over them as he would over the dead. On that day the Muslims captured female captives. They disliked having intercourse with them while they had husbands, so they asked the Messenger of Allah ﷺ about that. Allah, the Exalted, revealed: “And [also prohibited are] married women, except what your right hands possess” [Sūrat al-Nisāʾ 24]. The Messenger of Allah ﷺ said that day: “A pregnant captive is not to be had intercourse with until she gives birth, and a non-pregnant one until she menstruates.” When the spoils were gathered, the Messenger of Allah ﷺ ordered that they be brought down to al-Jiʿrānah. He stayed there until the Messenger of Allah ﷺ returned from the siege of al-Ṭāʾif. Ibn Saʿd said, and it was followed in al-ʿUyūn: The captives were six thousand head, the camels twenty-four thousand camels, and the sheep more than forty thousand sheep, and four thousand ounces of silver. Al-Ṭabarānī narrated from Budayl—with a bāʾ bearing a ḍammah, then an unpointed dāl, then a quiescent yāʾ, then a lām—b. Warqāʾ ؓ that the Messenger of Allah ﷺ ordered that the captives and property be detained at al-Jiʿrānah until he arrived, so they were detained. Ibn Isḥāq said: The Messenger of Allah ﷺ placed Masʿūd b. ʿAmr al-Ghifārī in charge of the spoils. ʿAbd al-Razzāq narrated from Saʿīd b. al-Musayyab that he said: The Messenger of Allah ﷺ captured on that day six thousand captives between women and boys, and the Messenger of Allah ﷺ placed Abū Sufyān b. Ḥarb in charge of them. Al-Balādhurī said: Budayl b. Warqāʾ al-Khuzāʿī—and Allah the Exalted knows best. Mention of the division of the spoils of Ḥunayn When the Messenger of Allah ﷺ departed from al-Ṭāʾif, he traveled until he alighted at al-Jiʿrānah. The delegations of Hawāzin came to him at al-Jiʿrānah having embraced Islam. They said: “O Messenger of Allah, we are a root and a clan, and what has befallen us is not hidden from you. So be gracious to us as Allah has been gracious to you.” Zuhayr b. Ṣurad of the Banū Saʿd b. Bakr—the ones who suckled the Messenger of Allah ﷺ—stood and said: “O Messenger of Allah, in the enclosures are your paternal aunts, your maternal aunts, and your nurses. If we had suckled al-Ḥārith b. Abī Shimr al-Ghassānī or al-Nuʿmān b. al-Mundhir, we would have hoped for his kindness, and you are the best of those entrusted to care!” Then he said: Grant us, O Messenger of Allah, in generosity, for you are the man we hope for and treasure. Grant upon women whom fate has detained, their unity torn apart in their time by vicissitudes. In verses. The Messenger of Allah ﷺ gave them the choice between their sons and women or their property. They chose their sons and women. He said: “As for what belongs to me and to the sons of ʿAbd al-Muṭṭalib, it is yours. When I have prayed with the people, say: ‘We seek the intercession of the Messenger of Allah with the Muslims, and of the Muslims with the Messenger of Allah for our sons and women.’ I will give you and ask on your behalf.” When he prayed the noon prayer, they did as he commanded them. The Messenger of Allah ﷺ said: “What belongs to me and to the sons of ʿAbd al-Muṭṭalib is yours.” The Muhājirūn and the Anṣār said: “What belongs to us is for the Messenger of Allah.” Al-Aqraʿ b. Ḥābis said: “What belongs to me and to the Banū Tamīm, no.” ʿUyaynah b. Ḥiṣn said: “What belongs to me and to Fazārah, no.” ʿAbbās b. Mirdās said: “What belongs to me and to Sulaym, no.” The Banū Sulaym said: “What belongs to us is for the Messenger of Allah.” He said: “You have weakened me.” The Messenger of Allah ﷺ said: “Whoever holds on to his right from the captives, he shall have six camels for every person, from the first thing we obtain.” So they returned to the people their sons and women. The Messenger of Allah ﷺ asked about Mālik b. ʿAwf. It was said: “He is in al-Ṭāʾif.” He said: “Tell him that if he comes to me as a Muslim, I will return to him his family and property and give him one hundred camels.” Mālik was informed of that, so he left al-Ṭāʾif secretly and joined the Messenger of Allah ﷺ, embraced Islam, and his Islam became good. The Messenger of Allah ﷺ appointed him over his people and over those who embraced Islam from those tribes around al-Ṭāʾif. He gave him his family and property and one hundred camels. He fought with those who embraced Islam with him from Thumālah, Fahm, and Salamah against Thaqīf. No herd of theirs went out but he raided it, until he pressed them hard. When the Messenger of Allah ﷺ finished returning the captives of Hawāzin, he mounted, and the people followed him saying: “O Messenger of Allah, divide among us our spoils,” until they pushed him to a tree and his cloak was snatched away. He said: “Give me back my cloak, O people. By Allah, if I had as many cattle as the trees of Tihāmah, I would divide them among you, and you would not find me miserly, cowardly, or a liar.” Then he lifted a camel hair from a camel’s hump and said: “I have no right to your spoils, not even this hair, except the fifth, and it is returned to you.” Then he gave to those whose hearts were to be reconciled. They were among the nobles of the people, whom he sought to win over to Islam. He gave Abū Sufyān and his son Muʿāwiyah, Ḥakīm b. Ḥizām, al-ʿAlāʾ b. Jāriyah al-Thaqafī, al-Ḥārith b. Hishām, Ṣafwān b. Umayyah, Suhayl b. ʿAmr, Ḥuwayṭib b. ʿAbd al-ʿUzzā, ʿUyaynah b. Ḥiṣn, al-Aqraʿ b. Ḥābis, and Mālik b. ʿAwf al-Naṣrī—each of them one hundred camels. He gave less than one hundred to men, among them: Makhramah b. Nawfal al-Zuhrī, ʿUmayr b. Wahb, Hishām b. ʿAmr, and Saʿīd b. Yarbūʿ. He gave ʿAbbās b. Mirdās some young camels, but he was displeased with them and said: They were plunder that I recovered by my attack on the colt in the open ground, and my rousing the people lest they sleep. When people slumbered, I did not slumber. So my plunder and the plunder of al-ʿUbayd became between ʿUyaynah and al-Aqraʿ. I was in war possessed of defense, Yet I was given nothing and not forbidden, except young camels given to me, the number of their four legs. Neither Ḥiṣn nor Ḥābis surpassed Mirdās in the assembly, And I was not below either of them, and he whom the day lowers will not be raised. So he gave him until he was satisfied. A man from the Companions said: “O Messenger of Allah, you gave ʿUyaynah and al-Aqraʿ and left Juʿayl b. Surāqah.” The Messenger of Allah ﷺ said: “By the One in whose hand is my soul, Juʿayl is better than the fill of the earth of men, all of them like ʿUyaynah and al-Aqraʿ. But I sought to reconcile those two, and I entrusted Juʿayl to his Islam.” It is said that Dhū al-Khuwayṣirah al-Tamīmī, during this division, said to the Messenger of Allah ﷺ: “You have not been just today.” The Messenger of Allah ﷺ said: “Who will be just if I am not just?” ʿUmar b. al-Khaṭṭāb said: “Shall we kill him?” He said: “Leave him. He will have a faction who will go deep into the religion until they depart from it as the arrow departs from the game.” It is said that this statement was regarding property that ʿAlī sent from Yemen to the Messenger of Allah ﷺ, and he divided it among a group, among them ʿUyaynah, al-Aqraʿ, and Zayd al-Khayl. Abū Saʿīd al-Khudrī said: When the Messenger of Allah ﷺ gave what he gave from those spoils to Quraysh and the Arab tribes, and the Anṣār were given nothing, they felt resentment among themselves until one of them said: “The Messenger of Allah ﷺ met his people.” Saʿd b. ʿUbādah informed the Messenger of Allah ﷺ of that, and he said to him: “Where are you, O Saʿd?” He said: “I am one of my people.” He said: “Gather your people for me.” So he gathered them. The Messenger of Allah ﷺ came to them and said: “What is this talk that has reached me from you? Did I not come to you when you were astray, and Allah guided you through me? And poor, and Allah enriched you through me? And enemies, and Allah united your hearts through me?” They said: “Yes, by Allah, O Messenger of Allah, and to Allah and His Messenger belong grace and favor.” He said: “Will you not answer me?” They said: “With what shall we answer you?” He said: “By Allah, if you wished, you could say truthfully: You came to us as one denied, and we believed you; as one forsaken, and we helped you; as one driven out, and we sheltered you; as one destitute, and we shared with you. Do you feel resentment, O company of Anṣār, over a bit of worldly goods with which I reconciled a people so that they might submit, while I entrusted you to your Islam? Are you not pleased that the people go away with sheep and camels, and you return with the Messenger of Allah to your homes? By the One in whose hand is my soul, were it not for the emigration, I would have been a man of the Anṣār. If the people took a mountain pass and the Anṣār took a mountain pass, I would take the mountain pass of the Anṣār. O Allah, have mercy on the Anṣār, and the sons of the Anṣār, and the sons of the sons of the Anṣār.” He said: The people wept until their beards were soaked, and they said: “We are content with the Messenger of Allah as a portion and share.” Then they dispersed. Then the Messenger of Allah ﷺ performed ʿumrah from al-Jiʿrānah and returned to Madinah. He appointed ʿAttāb b. Asīd over Makkah and left with him Muʿādh b. Jabal to teach the people religion. ʿAttāb b. Asīd led the people in ḥajj, and the people performed ḥajj that year as the Arabs used to perform ḥajj. The Messenger of Allah ﷺ returned to Madinah in Dhū al-Qaʿdah or Dhū al-Ḥijjah. Benefit concerning the imam’s action for the benefit of Islam. Ibn al-Qayyim, may Allah the Exalted have mercy on him, said: It is known that the anfāl belong to Allah and His Messenger, and His Messenger divides them as He has commanded him, without exceeding the command. If he had placed the entire spoils among these people for the general benefit of Islam, it would not have departed from wisdom, benefit, and justice, and the eyes of Dhū al-Khuwayṣirah al-Tamīmī and his like were not blinded to this benefit and wisdom. One of them said to him: “Be just, for you have not been just.” And one resembling him said: “This is a division by which the face of Allah is not intended.” By my life, these are among the most ignorant of creation about His Messenger, and about his knowledge of his Lord, and his obedience to Him, and his perfect justice, and his giving for Allah and withholding for Allah. And it belongs to Allah, glorified be He, to divide the spoils as He loves, and He may withhold them from the takers entirely, as He withheld from them the spoils of Makkah, although they hastened to it with their horses and camels. He may send upon them a fire from the sky to consume them, and in all of that He is the most just of the just and the wisest of judges. What He did of that was not in vain, nor did He decree it in vain. Rather, it is the very essence of benefit, wisdom, justice, and mercy, sourced from the perfection of His knowledge, might, wisdom, and mercy. He perfected His favor upon a people whom He returned to their dwellings with His Messenger ﷺ, leading him to their homes, and He satisfied with sheep and camels those who did not know the value of this favor, just as a small child is given what suits his intellect and knowledge, and a rational, intelligent person is given what suits him. This is His bounty, and He, glorified be He, is not under the guardianship of any of His creatures, so that they might impose obligations and prohibitions upon Him by their intellects, while His Messenger executes His command. If it is said: If the need of the imam at a given time required something similar with his enemy, is that permissible for him? It is said: The imam is a deputy of the Muslims, acting for their benefit and the establishment of the religion. If that is determined for the defense of Islam, the protection of its domain, and the attraction of the heads of its enemies to him, so that the Muslims may be safe from their evil, it is permissible for him, indeed it is determined upon him. Does the Law permit anything other than this? For even if there is a harm in deprivation, the expected harm from missing the reconciliation of this enemy is greater. The foundation of the Law is to repel the greater of two harms by enduring the lesser, and to attain the more complete of two benefits by forgoing the lesser. Indeed, the structure of the benefits of this world and the religion is built on these two principles. And with Allah is success.
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