Tarikh (al-Tabari) 1535
The Expedition of Tabūk
فَصْلٌ فِي مَنْ تَخَلَّفَ مَعْذُورًا مِنَ الْبَكَّائِينَ وَغَيْرِهِمْ. قَالَ اللَّهُ تَعَالَى: وَإِذَا أُنْزِلَتْ سُورَةٌ أَنْ آمِنُوا بِاللَّهِ وَجَاهِدُوا مَعَ رَسُولِهِ اسْتَأْذَنَكَ أُولُو الطَّوْلِ مِنْهُمْ وَقَالُوا ذَرْنَا نَكُنْ مَعَ الْقَاعِدِينَ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ وَطُبِعَ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَفْقَهُونَ لَكِنِ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ جَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ وَأُولَئِكَ لَهُمُ الْخَيْرَاتُ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ أَعَدَّ اللَّهُ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ذَلِكَ الْفَوْزُ الْعَظِيمُ وَجَاءَ الْمُعَذِّرُونَ مِنَ الْأَعْرَابِ لِيُؤْذَنَ لَهُمْ وَقَعَدَ الَّذِينَ كَذَبُوا اللَّهَ وَرَسُولَهُ سَيُصِيبُ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ لَيْسَ عَلَى الضُّعَفَاءِ وَلَا عَلَى الْمَرْضَى وَلَا عَلَى الَّذِينَ لَا يَجِدُونَ مَا يُنْفِقُونَ حَرَجٌ إِذَا نَصَحُوا لِلَّهِ وَرَسُولِهِ مَا عَلَى الْمُحْسِنِينَ مِنْ سَبِيلٍ وَاللَّهُ غَفُورٌ رَحِيمٌ وَلَا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ تَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنَ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَسْتَأْذِنُونَكَ وَهُمْ أَغْنِيَاءُ رَضُوا بِأَنْ يَكُونُوا مَعَ الْخَوَالِفِ وَطَبَعَ اللَّهُ عَلَى قُلُوبِهِمْ فَهُمْ لَا يَعْلَمُونَ ( التَّوْبَةِ: 86 - 93 ). وَالْمَقْصُودُ ذِكْرُ الْبَكَّائِينَ الَّذِينَ جَاءُوا إِلَى رَسُولِ اللَّهِ ﷺ لِيَحْمِلَهُمْ ، حَتَّى يَصْحَبُوهُ فِي غَزْوَتِهِ هَذِهِ، فَلَمْ يَجِدُوا عِنْدَهُ مِنِ الظَّهْرِ مَا يَحْمِلُهُمْ عَلَيْهِ، فَرَجَعُوا وَهُمْ يَبْكُونَ ; تَأَسُّفًا عَلَى مَا فَاتَهُمْ مِنِ الْجِهَادِ فِي سَبِيلِ اللَّهِ، وَالنَّفَقَةِ فِيهِ. قَالَ ابْنُ إِسْحَاقَ: وَكَانُوا سَبْعَةَ نَفَرٍ مِنَ الْأَنْصَارِ وَغَيْرِهِمْ ; فَمِنْ بَنِي عَمْرِو بْنِ عَوْفٍ سَالِمُ بْنُ عُمَيْرٍ وَعُلْبَةُ بْنُ زَيْدٍ أَخُو بَنِي حَارِثَةَ، وَأَبُو لَيْلَى عَبْدُ الرَّحْمَنِ بْنُ كَعْبٍ أَخُو بَنِي مَازِنِ بْنِ النَّجَّارِ، وَعَمْرُو بْنُ الْحُمَامِ بْنِ الْجَمُوحِ أَخُو بَنِي سَلِمَةَ، وَعَبْدُ اللَّهِ بْنُ الْمُغَفَّلِ الْمُزَنِيُّ وَبَعْضُ النَّاسِ يَقُولُونَ: بَلْ هُوَ عَبْدُ اللَّهِ بْنُ عَمْرٍو الْمُزَنِيُّ. وَهَرَمِيُّ بْنُ عَبْدِ اللَّهِ أَخُو بَنِي وَاقِفٍ، وَعِرْبَاضُ بْنُ سَارِيَةَ الْفَزَارِيُّ. قَالَ ابْنُ إِسْحَاقَ: فَبَلَغَنِي أَنَّ ابْنَ يَامِينَ بْنَ عُمَيْرِ بْنِ كَعْبٍ النَّضَرِيَّ لَقِيَ أَبَا لَيْلَى وَعَبْدَ اللَّهَ بْنَ مُغَفَّلٍ وَهُمَا يَبْكِيَانِ، فَقَالَ: مَا يُبْكِيكُمَا ؟ قَالَا: جِئْنَا رَسُولَ اللَّهِ ﷺ لِيَحْمِلَنَا، فَلَمْ نَجِدْ عِنْدَهُ مَا يَحْمِلُنَا عَلَيْهِ، وَلَيْسَ عِنْدَنَا مَا نَتَقَوَّى بِهِ عَلَى الْخُرُوجِ مَعَهُ. فَأَعْطَاهُمَا نَاضِحًا لَهُ فَارْتَحَلَاهُ، وَزَوَّدَهُمَا شَيْئًا مِنْ تَمْرٍ، فَخَرَجَا مَعَ النَّبِيِّ ﷺ. زَادَ يُونُسُ بْنُ بُكَيْرٍ عَنِ ابْنِ إِسْحَاقَ أَمَّا عُلْبَةُ بْنُ زَيْدٍ فَخَرَجَ مِنَ اللَّيْلِ، فَصَلَّى مِنْ لَيْلَتِهِ مَا شَاءَ اللَّهُ، ثُمَّ بَكَى وَقَالَ: اللَّهُمَّ إِنَّكَ أَمَرْتَ بِالْجِهَادِ وَرَغَّبْتَ فِيهِ، ثُمَّ لَمْ تَجْعَلْ عِنْدِي مَا أَتَقَوَّى بِهِ، وَلَمْ تَجْعَلْ فِي يَدِ رَسُولِكَ ﷺ مَا يَحْمِلُنِي عَلَيْهِ، وَإِنِّي أَتَصَدَّقُ عَلَى كُلِّ مُسْلِمٍ بِكُلِّ مَظْلَمَةٍ أَصَابَنِي فِيهَا ; فِي مَالٍ أَوْ جَسَدٍ أَوْ عِرْضٍ. ثُمَّ أَصْبَحَ مَعَ النَّاسِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَيْنَ الْمُتَصَدِّقُ هَذِهِ اللَّيْلَةَ ؟ " فَلَمْ يَقُمْ أَحَدٌ ثُمَّ قَالَ: " أَيْنَ الْمُتَصَدِّقُ ؟ فَلْيَقُمْ ". فَقَامَ إِلَيْهِ فَأَخْبَرَهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: " أَبْشِرْ، فَوَالَّذِي نَفْسِي بِيَدِهِ، لَقَدْ كُتِبْتَ فِي الزَّكَاةِ الْمُتَقَبَّلَةِ ". وَقَدْ أَوْرَدَ الْحَافِظُ الْبَيْهَقِيُّ هَاهُنَا حَدِيثَ أَبِي مُوسَى الْأَشْعَرِيِّ فَقَالَ: بسنده عَنْ أَبِي مُوسَى قَالَ: أَرْسَلَنِي أَصْحَابِي إِلَى رَسُولِ اللَّهِ ﷺ أَسْأَلُهُ لَهُمُ الْحُمْلَانَ، إِذْ هُمْ مَعَهُ فِي جَيْشِ الْعُسْرَةِ، وَهُوَ فِي غَزْوَةِ تَبُوكَ فَقُلْتُ: يَا نَبِيَّ اللَّهِ، إِنَّ أَصْحَابِي أَرْسَلُونِي إِلَيْكَ لِتَحْمِلَهُمْ. فَقَالَ: " وَاللَّهِ لَا أَحْمِلُكُمْ عَلَى شَيْءٍ ". وَوَافَقْتُهُ وَهُوَ غَضْبَانُ وَلَا أَشْعُرُ، فَرَجَعْتُ حَزِينًا مِنْ مَنْعِ رَسُولِ اللَّهِ ﷺ، وَمِنْ مَخَافَةِ أَنْ يَكُونَ رَسُولُ اللَّهِ ﷺ قَدْ وَجَدَ فِي نَفْسِهِ عَلَيَّ، فَرَجَعْتُ إِلَى أَصْحَابِي فَأَخْبَرْتُهُمْ بِالَّذِي قَالَ رَسُولُ اللَّهِ ﷺ، فَلَمْ أَلْبَثْ إِلَّا سُوَيْعَةً إِذْ سَمِعْتُ بِلَالًا يُنَادِي: أَيْنَ عَبْدُ اللَّهِ بْنُ قَيْسٍ ؟ فَأَجَبْتُهُ فَقَالَ: أَجِبْ، رَسُولَ اللَّهِ ﷺ يَدْعُوكَ. فَلَمَّا أَتَيْتُ رَسُولَ اللَّهِ ﷺ قَالَ: " خُذْ هَذَيْنِ الْقَرِينَيْنِ وَهَذَيْنِ الْقَرِينَيْنِ وَهَذَيْنِ الْقَرِينَيْنِ ". لِسِتَّةِ أَبْعِرَةٍ ابْتَاعَهُنَّ حِينَئِذٍ مِنْ سَعْدٍ فَقَالَ: " انْطَلِقْ بِهِنَّ إِلَى أَصْحَابِكَ، فَقُلْ: إِنَّ اللَّهَ - أَوْ قَالَ: إِنَّ رَسُولَ اللَّهِ - يَحْمِلُكُمْ عَلَى هَؤُلَاءِ فَارْكَبُوهُمْ ". فَقُلْتُ: إِنَّ رَسُولَ اللَّهِ ﷺ يَحْمِلُكُمْ عَلَى هَؤُلَاءِ، وَلَكِنْ وَاللَّهِ لَا أَدَعُكُمْ حَتَّى يَنْطَلِقَ مَعِي بَعْضُكُمْ إِلَى مَنْ سَمِعَ مَقَالَةَ رَسُولِ اللَّهِ ﷺ حِينَ سَأَلْتُهُ لَكُمْ، وَمَنْعَهُ لِي فِي أَوَّلِ مَرَّةٍ، ثُمَّ إِعْطَاءَهُ إِيَّايَ بَعْدَ ذَلِكَ، لَا تَظُنُّوا أَنِّي حَدَّثْتُكُمْ شَيْئًا لَمْ يَقُلْهُ. فَقَالُوا لِي: وَاللَّهِ إِنَّكَ عِنْدَنَا لَمُصَدَّقٌ وَلَنَفْعَلَنَّ مَا أَحْبَبْتَ. قَالَ: فَانْطَلَقَ أَبُو مُوسَى بِنَفَرٍ مِنْهُمْ، حَتَّى أَتَوُا الَّذِينَ سَمِعُوا مَقَالَةَ رَسُولِ اللَّهِ ﷺ مِنْ مَنْعِهِ إِيَّاهُمْ، ثُمَّ إِعْطَائِهِ بَعْدُ، فَحَدَّثُوهُمْ بِمَا حَدَّثَهُمْ بِهِ أَبُو مُوسَى سَوَاءً وَأَخْرَجَهُ الْبُخَارِيُّ وَمُسْلِمٌ جَمِيعًا، عَنْ أَبِي كُرَيْبٍ عَنْ أَبِي أُسَامَةَ. وَفِي رِوَايَةٍ لَهُمَا، عَنْ أَبِي مُوسَى قَالَ: أَتَيْتُ رَسُولَ اللَّهِ ﷺ فِي رَهْطٍ مِنَ الْأَشْعَرِيِّينَ لِيَحْمِلَنَا، فَقَالَ: " وَاللَّهِ مَا أَحْمِلُكُمْ، وَمَا عِنْدِي مَا أَحْمِلُكُمْ عَلَيْهِ ". قَالَ ثُمَّ جِيءَ رَسُولُ اللَّهِ ﷺ بِنَهْبِ إِبِلٍ، فَأَمَرَ لَنَا بِسِتِّ ذَوْدٍ غُرِّ الذُّرَى، فَأَخَذْنَاهَا، ثُمَّ قُلْنَا: تَغَفَّلْنَا رَسُولَ اللَّهِ ﷺ يَمِينَهُ وَاللَّهِ لَا يُبَارَكُ لَنَا. فَرَجَعْنَا لَهُ فَقَالَ: " مَا أَنَا حَمَلْتُكُمْ، وَلَكِنَّ اللَّهَ حَمَلَكُمْ ". ثُمَّ قَالَ: " إِنِّي وَاللَّهِ، إِنْ شَاءَ اللَّهُ، لَا أَحْلِفُ عَلَى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا ".. فائدة قال ابن القيم رحمه الله تعالى ذاكرا الفوائد المتعلقة بالأثر السابق: ومنها جَوَازُ ـ بَلِ اسْتِحْبَابُ ـ حِنْثِ الْحَالِفِ فِي يَمِينِهِ إِذَا رَأَى غَيْرَهَا خَيْرًا مِنْهَا ، فَيُكَفِّرُ عَنْ يَمِينِهِ وَيَفْعَلُ الَّذِي هُوَ خَيْرٌ، وَإِنْ شَاءَ قَدَّمَ الْكَفَّارَةَ عَلَى الْحِنْثِ، وَإِنْ شَاءَ أَخَّرَهَا. وَقَدْ رُوِيَ حَدِيثُ أبي موسى هَذَا: ( إِلَّا أَتَيْتُ الَّذِي هُوَ أَخْيَرُ وَتَحَلَّلْتُهَا ). وَفِي لَفْظٍ: ( إِلَّا كَفَّرْتُ عَنْ يَمِينِي وَأَتَيْتُ الَّذِي هُوَ أَخْيَرُ )، وَفِي لَفْظٍ: ( إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَكَفَّرْتُ عَنْ يَمِينِي )، وَكُلُّ هَذِهِ الْأَلْفَاظِ فِي " الصَّحِيحَيْنِ "، وَهِيَ تَقْتَضِي عَدَمَ التَّرْتِيبِ وَفِي السُّنَنِ مِنْ حَدِيثِ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ عَنِ النَّبِيِّ ﷺ: ( إِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا فَكَفِّرْ عَنْ يَمِينِكَ ثُمَّ ائْتِ الَّذِي هُوَ خَيْرٌ )، وَأَصْلُهُ فِي " الصَّحِيحَيْنِ "، فَذَهَبَ أحمد ومالك وَالشَّافِعِيُّ إِلَى جَوَازِ تَقْدِيمِ الْكَفَّارَةِ عَلَى الْحِنْثِ ، وَاسْتَثْنَى الشَّافِعِيُّ التَّكْفِيرَ بِالصَّوْمِ فَقَالَ: لَا يَجُوزُ التَّقْدِيمُ، وَمَنَعَ أبو حنيفة تَقْدِيمَ الْكَفَّارَةِ مُطْلَقًا فائدة أخرى قال ابن القيم رحمه الله تعالى ذاكرا الفوائد المتعلقة بالأثر السابق أيضا: وَمِنْهَا: انْعِقَادُ الْيَمِينِ فِي حَالِ الْغَضَبِ إِذَا لَمْ يَخْرُجْ بِصَاحِبِهِ إِلَى حَدٍّ لَا يَعْلَمُ مَعَهُ مَا يَقُولُ، وَكَذَلِكَ يَنْفُذُ حُكْمُهُ، وَتَصِحُّ عُقُودُهُ، فَلَوْ بَلَغَ بِهِ الْغَضَبُ إِلَى حَدِّ الْإِغْلَاقِ لَمْ تَنْعَقِدْ يَمِينُهُ وَلَا طَلَاقُهُ، قَالَ أحمد فِي رِوَايَةِ حنبل فِي حَدِيثِ عائشة: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: ( لَا طَلَاقَ وَلَا عَتَاقَ فِي إِغْلَاقٍ ) يُرِيدُ الْغَضَبَ فائدة في الرد على ما قد يورده الجبرية حول الأثر السابق فَصْلٌ وَمِنْهَا: قَوْلُهُ ﷺ: ( مَا أَنَا حَمَلْتُكُمْ وَلَكِنَّ اللَّهَ حَمَلَكُمْ ) قَدْ يَتَعَلَّقُ بِهِ الْجَبْرِيُّ، وَلَا مُتَعَلِّقَ لَهُ بِهِ، وَإِنَّمَا هَذَا مِثْلُ قَوْلِهِ: ( وَاللَّهِ لَا أُعْطِي أَحَدًا شَيْئًا وَلَا أَمْنَعُ، وَإِنَّمَا أَنَا قَاسِمٌ أَضَعُ حَيْثُ أُمِرْتُ ) فَإِنَّهُ عَبْدُ اللَّهِ وَرَسُولُهُ، إِنَّمَا يَتَصَرَّفُ بِالْأَمْرِ، فَإِذَا أَمَرَهُ رَبُّهُ بِشَيْءٍ نَفَّذَهُ، فَاللَّهُ هُوَ الْمُعْطِي وَالْمَانِعُ وَالْحَامِلُ، وَالرَّسُولُ مُنَفِّذٌ لِمَا أَمَرَ بِهِ ، وَأَمَّا قَوْلُهُ تَعَالَى: ( وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى ) [ الْأَنْفَالِ: 17 ] فَالْمُرَادُ بِهِ الْقَبْضَةُ مِنَ الْحَصْبَاءِ الَّتِي رَمَى بِهَا وُجُوهَ الْمُشْرِكِينَ فَوَصَلَتْ إِلَى عُيُونِ جَمِيعِهِمْ، فَأَثْبَتَ اللَّهُ سُبْحَانَهُ لَهُ الرَّمْيَ بِاعْتِبَارِ النَّبْذِ وَالْإِلْقَاءِ، فَإِنَّهُ فَعَلَهُ، وَنَفَاهُ عَنْهُ بِاعْتِبَارِ الْإِيصَالِ إِلَى جَمِيعِ الْمُشْرِكِينَ، وَهَذَا فِعْلُ الرَّبِّ تَعَالَى لَا تَصِلُ إِلَيْهِ قُدْرَةُ الْعَبْدِ، وَالرَّمْيُ يُطْلَقُ عَلَى الْخَذْفِ، وَهُوَ مَبْدَؤُهُ، وَعَلَى الْإِيصَالِ، وَهُوَ نِهَايَتُهُ ذِكْرُ مَجِيءِ الْمُعَذَّرِينَ مِنَ الْأَعْرَابِ إِلَى رَسُولِ اللَّهِ ﷺ لِيَأْذَنَ لَهُمْ فَلَمْ يَعْذُرْهُمْ قَالَ مُحَمَّدُ بْنُ عُمَرَ، وَابْنُ سَعْدٍ: الْمُعَذَّرُونَ مِنَ الْأَعْرَابِ اثْنَانِ وَثَمَانُونَ رَجُلًا مِنْ بَنِي غِفَارٍ وَعَنْ أَنَسٍ، قَالَ: رَجَعْنَا مِنْ غَزَاةِ تَبُوكَ، فَلَمَّا دَنَوْنَا مِنَ الْمَدِينَةِ قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مَسِيرًا وَلَا قَطَعْتُمْ وَادِيًا إِلَّا كَانُوا مَعَكُمْ"، قَالُوا: يَا رَسُولَ اللَّهِ، وَهُمْ بِالْمَدِينَةِ ؟ قَالَ: "نَعَمْ حَبَسَهُمُ الْعُذْرُ" فائدة قال ابن القيم رحمه الله تعالى: قَوْلُهُ ﷺ: ( إِنَّ بِالْمَدِينَةِ أَقْوَامًا مَا سِرْتُمْ مَسِيرًا وَلَا قَطَعْتُمْ وَادِيًا إِلَّا كَانُوا مَعَكُمْ )، فَهَذِهِ الْمَعِيَّةُ هِيَ بِقُلُوبِهِمْ وَهِمَمِهِمْ، لَا كَمَا يَظُنُّهُ طَائِفَةٌ مِنَ الْجُهَّالِ أَنَّهُمْ مَعَهُمْ بِأَبْدَانِهِمْ، فَهَذَا مُحَالٌ ; لِأَنَّهُمْ قَالُوا لَهُ: وَهُمْ بِالْمَدِينَةِ ؟ قَالَ: ( وَهُمْ بِالْمَدِينَةِ حَبَسَهُمُ الْعُذْرُ ) وَكَانُوا مَعَهُ بِأَرْوَاحِهِمْ وَبِدَارِ الْهِجْرَةِ بِأَشْبَاحِهِمْ، وَهَذَا مِنَ الْجِهَادِ بِالْقَلْبِ، وَهُوَ أَحَدُ مَرَاتِبِهِ الْأَرْبَعِ، وَهِيَ: الْقَلْبُ وَاللِّسَانُ وَالْمَالُ وَالْبَدَنُ، وَفِي الْحَدِيثِ: ( جَاهِدُوا الْمُشْرِكِينَ بِأَلْسِنَتِكُمْ وَقُلُوبِكُمْ وَأَمْوَالِكُمْ )
Translation
✧ A section on those who were excused for staying behind among the weepers and others. Allah, exalted is He, said: And when a surah is sent down, saying: Believe in Allah and strive together with His Messenger, those of them possessed of means ask your leave and say: Leave us; we will be with those who sit back. They are content to be with those who stay behind, and a seal has been set upon their hearts, so they do not understand. But the Messenger and those who believe with him strive with their wealth and their lives; those shall have the good things, and those are the successful. Allah has prepared for them gardens beneath which rivers flow, to abide therein forever; that is the great triumph. And the excusers from the Bedouins came that leave might be given them, and those who lied to Allah and His Messenger sat back. A painful punishment will befall those of them who disbelieve. There is no blame on the weak nor on the sick nor on those who find nothing to spend, if they are sincere to Allah and His Messenger. There is no way against the doers of good, and Allah is Forgiving, Merciful. Nor on those who, when they came to you to carry them, you said: I find nothing to carry you on. They turned away with their eyes overflowing with tears of sorrow that they could find nothing to spend. The way is only against those who ask your leave while they are rich; they are content to be with those who stay behind, and Allah has set a seal upon their hearts, so they do not know. (Al-Tawbah: 86–93). The purpose is to mention the weepers who came to the Messenger of Allah ﷺ so that he might carry them, so that they could accompany him in this expedition of his. They found with him no riding animals to carry them on, so they returned weeping, in regret over what had passed them by of jihad in the way of Allah and of spending in it. Ibn Isḥāq said: They were seven men from the Anṣār and others. From Banū ʿAmr b. ʿAwf: Sālim b. ʿUmayr and ʿUlbah b. Zayd, the brother of Banū Ḥārithah; Abū Laylā ʿAbd al-Raḥmān b. Kaʿb, the brother of Banū Māzin b. al-Najjār; ʿAmr b. al-Ḥumām b. al-Jamūḥ, the brother of Banū Salimah; ʿAbd Allāh b. al-Mughaffal al-Muzanī—though some people say he was ʿAbd Allāh b. ʿAmr al-Muzanī—; Haramī b. ʿAbd Allāh, the brother of Banū Wāqif; and ʿIrbāḍ b. Sāriyah al-Fazārī. Ibn Isḥāq said: It reached me that Ibn Yāmīn b. ʿUmayr b. Kaʿb al-Naḍarī met Abū Laylā and ʿAbd Allāh b. Mughaffal while they were weeping, and he said: What makes you two weep? They said: We came to the Messenger of Allah ﷺ so that he might carry us, and we did not find with him anything to carry us on, and we have nothing with which to equip ourselves for going out with him. So he gave them a camel of his, and they mounted it, and he provided them with some dates. They went out with the Prophet ﷺ. Yūnus b. Bukayr added from Ibn Isḥāq: As for ʿUlbah b. Zayd, he went out at night and prayed as much as Allah willed, then he wept and said: O Allah, You have commanded jihad and encouraged it, but You have not given me anything with which to equip myself, nor did You put in the hand of Your Messenger ﷺ anything to carry me on. I give in charity to every Muslim every wrong that has befallen me from him, whether in property, body, or honor. Then he rose in the morning among the people, and the Messenger of Allah ﷺ said: Where is the one who gave charity this night? No one stood. Then he said: Where is the one who gave charity? Let him stand. So he stood before him and told him, and the Messenger of Allah ﷺ said: Rejoice, for by Him in whose hand is my soul, you have been recorded among the accepted charity. The ḥāfiẓ al-Bayhaqī cited here the ḥadīth of Abū Mūsā al-Ashʿarī and said: With his chain of transmission from Abū Mūsā, who said: My companions sent me to the Messenger of Allah ﷺ to ask him for mounts for them, as they were with him in the army of hardship, which was in the expedition of Tabūk. I said: O Prophet of Allah, my companions sent me to you to carry them. He said: By Allah, I will not carry you on anything. I found him in that state while he was angry, and I did not realize it. I returned sorrowful at the Messenger of Allah's refusal ﷺ and fearful that the Messenger of Allah ﷺ might have something in his heart against me. I returned to my companions and told them what the Messenger of Allah ﷺ had said. Hardly a little while passed before I heard Bilāl calling: Where is ʿAbd Allāh b. Qays? I answered him, and he said: Respond; the Messenger of Allah ﷺ is calling you. When I came to the Messenger of Allah ﷺ, he said: Take these two paired ones, and these two paired ones, and these two paired ones—for six camels that he had just bought from Saʿd—and he said: Go with them to your companions and say: Allah—or he said: the Messenger of Allah—will carry you on these, so mount them. I said: The Messenger of Allah ﷺ will carry you on these, but by Allah I will not leave you until some of you go with me to those who heard the Messenger of Allah's words ﷺ when I asked him for you and his refusal to me the first time, and then his giving me after that. Do not think that I have told you something he did not say. They said to me: By Allah, you are believed among us, and we shall certainly do what you like. He said: So Abū Mūsā went with a group of them until they came to those who had heard the Messenger of Allah's words ﷺ of his refusal to them and then his giving afterward, and they told them exactly what Abū Mūsā had told them. Al-Bukhārī and Muslim both transmitted it from Abū Kurayb from Abū Usāmah. In another version in both of them, from Abū Mūsā, who said: I came to the Messenger of Allah ﷺ in a group of the Ashʿarīs so that he might carry us, and he said: By Allah, I will not carry you, and I have nothing to carry you on. He said: Then the Messenger of Allah ﷺ was brought captured camels, and he ordered for us six young camels with white humps. We took them, then we said: We made the Messenger of Allah ﷺ forget his oath; by Allah, we will not be blessed. So we went back to him, and he said: I did not carry you, but Allah carried you. Then he said: By Allah, if Allah wills, I do not swear an oath and then see something better than it except that I do that which is better and expiate my oath. A benefit: Ibn al-Qayyim, may Allah have mercy on him, said, mentioning the benefits related to the preceding report: Among them is the permissibility—indeed, the recommendation—of the one who swears breaking his oath if he sees something better than it; he should expiate his oath and do what is better. He may, if he wishes, offer the expiation before breaking the oath, or if he wishes, delay it. This ḥadīth of Abū Mūsā has been narrated with the wording: (except that I do that which is better and absolve it). In one wording: (except that I expiate my oath and do that which is better). In another wording: (except that I do that which is better and expiate my oath). All these wordings are in the Two Ṣaḥīḥs, and they imply the absence of a fixed order. In the Sunan, from the ḥadīth of ʿAbd al-Raḥmān b. Samurah, from the Prophet ﷺ: (When you swear an oath and see something better than it, expiate your oath and then do that which is better). Its source is in the Two Ṣaḥīḥs. Aḥmad, Mālik, and al-Shāfiʿī held the permissibility of offering the expiation before breaking the oath. Al-Shāfiʿī excepted expiation by fasting and said: It is not permissible to offer it beforehand. Abū Ḥanīfah forbade offering the expiation beforehand absolutely. Another benefit: Ibn al-Qayyim, may Allah have mercy on him, said, also mentioning the benefits related to the preceding report: Among them: An oath takes effect in a state of anger if the person has not reached such a degree that he does not know what he is saying. Likewise, his judgment is effective and his contracts are valid. But if his anger reaches the degree of total loss of control, his oath or divorce does not take effect. Aḥmad said, in the narration of Ḥanbal, regarding the ḥadīth of ʿĀʾishah: I heard the Messenger of Allah ﷺ say: (There is no divorce and no manumission in a state of loss of control), meaning anger. A benefit in response to what the Jabrites might bring up regarding the preceding report: A section. Among them: his saying ﷺ: (I did not carry you, but Allah carried you). The Jabrite may cling to this, but there is no basis for him in it. It is like his saying: (By Allah, I do not give anyone anything or withhold, but I am only a divider; I place where I am commanded). For he is the servant of Allah and His Messenger; he acts only by command. When his Lord commands him something, he carries it out. So Allah is the Giver, the Withholder, and the Carrier, and the Messenger is the executor of what he is commanded. As for the saying of Allah, exalted is He: (And you did not throw when you threw, but Allah threw) [al-Anfāl: 17], what is meant is the handful of pebbles that he threw at the faces of the polytheists and that reached the eyes of all of them. Allah, glorified be He, affirmed the throwing for him in terms of the tossing and casting, for that was his act, and negated it from him in terms of making it reach all the polytheists, for that is the act of the Lord, exalted is He, which the power of the servant does not reach. Throwing is applied both to the hurling at its beginning and to the reaching at its end. Mention of the coming of the excusers from the Bedouins to the Messenger of Allah ﷺ to ask his leave, but he did not excuse them. Muḥammad b. ʿUmar and Ibn Saʿd said: The excusers from the Bedouins were eighty-two men from Banū Ghifār. From Anas, who said: We returned from the expedition of Tabūk, and when we drew near Madinah, the Messenger of Allah ﷺ said: In Madinah there are people; you did not travel any distance nor cross any valley except that they were with you. They said: O Messenger of Allah, even though they are in Madinah? He said: Yes, the excuse held them back. A benefit: Ibn al-Qayyim, may Allah have mercy on him, said: His saying ﷺ: (In Madinah there are people; you did not travel any distance nor cross any valley except that they were with you)—this being with is by their hearts and their intentions, not as some ignorant people suppose, that they were with them in their bodies. That is impossible, because they said to him: Even though they are in Madinah? He said: (They are in Madinah; the excuse held them back). They were with him in their spirits and by the abode of emigration in their physical forms. This is part of jihad by the heart, which is one of its four levels: the heart, the tongue, wealth, and body. And in the ḥadīth: (Strive against the polytheists with your tongues, your hearts, and your wealth).
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