Tarikh (al-Tabari) 1563
The Expedition of Tabūk
فَصْلٌ فِي الْإِشَارَةِ إِلَى بَعْضِ مَا تَضَمَّنَتْهُ هَذِهِ الْغَزْوَةُ مِنَ الْفِقْهِ وَالْفَوَائِدِ فَمِنْهَا: حكم القتال في الشهر الحرام جَوَازُ الْقِتَالِ فِي الشَّهْرِ الْحَرَامِ إِنْ كَانَ خُرُوجُهُ فِي رَجَبٍ مَحْفُوظًا عَلَى مَا قَالَهُ ابْنُ إِسْحَاقَ، وَلَكِنْ هَاهُنَا أَمْرٌ آخَرُ، وَهُوَ أَنَّ أَهْلَ الْكِتَابِ لَمْ يَكُونُوا يُحَرِّمُونَ الشَّهْرَ الْحَرَامَ، بِخِلَافِ الْعَرَبِ، فَإِنَّهَا كَانَتْ تُحَرِّمُهُ، وَقَدْ تَقَدَّمَ أَنَّ فِي نَسْخِ تَحْرِيمِ الْقِتَالِ فِيهِ قَوْلَيْنِ وَذَكَرْنَا حُجَجَ الْفَرِيقَيْنِ. تصريح الإمام للرعية بالأمر الذي يضرهم إخفاءه وَمِنْهَا: تَصْرِيحُ الْإِمَامِ لِلرَّعِيَّةِ وَإِعْلَامُهُمْ بِالْأَمْرِ الَّذِي يَضُرُّهُمْ سَتْرُهُ وَإِخْفَاؤُهُ ; لِيَتَأَهَّبُوا لَهُ وَيُعِدُّوا لَهُ عُدَّتَهُ، وَجَوَازُ سَتْرِ غَيْرِهِ عَنْهُمْ وَالْكِنَايَةِ عَنْهُ لِلْمَصْلَحَةِ متى يصير الجهاد فرض عين وَمِنْهَا: أَنَّ الْإِمَامَ إِذَا اسْتَنْفَرَ الْجَيْشَ لَزِمَهُمُ النَّفِيرُ، وَلَمْ يَجُزْ لِأَحَدٍ التَّخَلُّفُ إِلَّا بِإِذْنِهِ، وَلَا يُشْتَرَطُ فِي وُجُوبِ النَّفِيرِ تَعْيِينُ كُلِّ وَاحِدٍ مِنْهُمْ بِعَيْنِهِ، بَلْ مَتَى اسْتَنْفَرَ الْجَيْشَ لَزِمَ كُلَّ وَاحِدٍ مِنْهُمُ الْخُرُوجُ مَعَهُ، وَهَذَا أَحَدُ الْمَوَاضِعِ الثَّلَاثَةِ الَّتِي يَصِيرُ فِيهَا الْجِهَادُ فَرْضَ عَيْنٍ . وَالثَّانِي: إِذَا حَضَرَ الْعَدُوُّ الْبَلَدَ. وَالثَّالِثُ: إِذَا حَضَرَ بَيْنَ الصَّفَّيْنِ. وَمِنْهَا: حكم الجهاد بالمال والنفس وُجُوبُ الْجِهَادِ بِالْمَالِ كَمَا يَجِبُ بِالنَّفْسِ، وَهَذَا إِحْدَى الرِّوَايَتَيْنِ عَنْ أحمد، وَهِيَ الصَّوَابُ الَّذِي لَا رَيْبَ فِيهِ، فَإِنَّ الْأَمْرَ بِالْجِهَادِ بِالْمَالِ شَقِيقُ الْأَمْرِ بِالْجِهَادِ بِالنَّفْسِ فِي الْقُرْآنِ، وَقَرِينُهُ ـ بَلْ جَاءَ مُقَدَّمًا عَلَى الْجِهَادِ بِالنَّفْسِ ـ فِي كُلِّ مَوْضِعٍ إِلَّا مَوْضِعًا وَاحِدًا، وَهَذَا يَدُلُّ عَلَى أَنَّ الْجِهَادَ بِهِ أَهَمُّ وَآكَدُ مِنَ الْجِهَادِ بِالنَّفْسِ، وَلَا رَيْبَ أَنَّهُ أَحَدُ الْجِهَادَيْنِ، كَمَا قَالَ النَّبِيُّ ﷺ: ( مَنْ جَهَّزَ غَازِيًا فَقَدْ غَزَا ) فَيَجِبُ عَلَى الْقَادِرِ عَلَيْهِ كَمَا يَجِبُ عَلَى الْقَادِرِ بِالْبَدَنِ، وَلَا يَتِمُّ الْجِهَادُ بِالْبَدَنِ إِلَّا بِبَذْلِهِ، وَلَا يَنْتَصِرُ إِلَّا بِالْعَدَدِ وَالْعُدَدِ، فَإِنْ لَمْ يَقْدِرْ أَنْ يُكْثِرَ الْعَدَدَ وَجَبَ عَلَيْهِ أَنْ يَمُدَّ بِالْمَالِ وَالْعُدَّةِ، وَإِذَا وَجَبَ الْحَجُّ بِالْمَالِ عَلَى الْعَاجِزِ بِالْبَدَنِ فَوُجُوبُ الْجِهَادِ بِالْمَالِ أَوْلَى وَأَحْرَى وَمِنْهَا: مَا بَرَزَ بِهِ عُثْمَانُ بْنُ عَفَّانَ مِنَ النَّفَقَةِ الْعَظِيمَةِ فِي هَذِهِ الْغَزْوَةِ، وَسَبَقَ بِهِ النَّاسَ، فَقَالَ النَّبِيُّ ﷺ: ( غَفَرَ اللَّهُ لَكَ يَا عثمان مَا أَسْرَرْتَ وَمَا أَعْلَنْتَ، وَمَا أَخْفَيْتَ وَمَا أَبْدَيْتَ، ثُمَّ قَالَ: مَا ضَرَّ عثمان مَا فَعَلَ بَعْدَ الْيَوْمِ ) وَكَانَ قَدْ أَنْفَقَ أَلْفَ دِينَارٍ وَثَلَاثَمِائَةِ بَعِيرٍ بِعُدَّتِهَا وَأَحْلَاسِهَا وَأَقْتَابِهَا وَمِنْهَا: أَنَّ الْعَاجِزَ بِمَالِهِ لَا يُعْذَرُ حَتَّى يَبْذُلَ جُهْدَهُ وَيَتَحَقَّقَ عَجْزُهُ، فَإِنَّ اللَّهَ سُبْحَانَهُ إِنَّمَا نَفَى الْحَرَجَ عَنْ هَؤُلَاءِ الْعَاجِزِينَ بَعْدَ أَنْ أَتَوْا رَسُولَ اللَّهِ ﷺ لِيَحْمِلَهُمْ فَقَالَ: ( لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ ) فَرَجَعُوا يَبْكُونَ لِمَا فَاتَهُمْ مِنَ الْجِهَادِ، فَهَذَا الْعَاجِزُ الَّذِي لَا حَرَجَ عَلَيْهِ وَمِنْهَا: استخلاف الإمام إذا سافر اسْتِخْلَافُ الْإِمَامِ إِذَا سَافَرَ رَجُلًا مِنَ الرَّعِيَّةِ عَلَى الضُّعَفَاءِ وَالْمَعْذُورِينَ وَالنِّسَاءِ وَالذُّرِّيَّةِ، وَيَكُونُ نَائِبُهُ مِنَ الْمُجَاهِدِينَ ; لِأَنَّهُ مِنْ أَكْبَرِ الْعَوْنِ لَهُمْ، وَكَانَ رَسُولُ اللَّهِ ﷺ يَسْتَخْلِفُ ابْنَ أُمِّ مَكْتُومٍ فَاسْتَخْلَفَهُ بِضْعَ عَشْرَةَ مَرَّةً وَأَمَّا فِي غَزْوَةِ تَبُوكَ فَالْمَعْرُوفُ عِنْدَ أَهْلِ الْأَثَرِ أَنَّهُ اسْتَخْلَفَ عَلِيَّ بْنَ أَبِي طَالِبٍ كَمَا فِي " الصَّحِيحَيْنِ " عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ قَالَ: ( خَلَّفَ رَسُولُ اللَّهِ ﷺ عليا ؓ فِي غَزْوَةِ تَبُوكَ فَقَالَ: يَا رَسُولَ اللَّهِ تُخَلِّفُنِي مَعَ النِّسَاءِ وَالصِّبْيَانِ ؟ فَقَالَ: أَمَا تَرْضَى أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى، غَيْرَ أَنَّهُ لَا نَبِيَّ بَعْدِي ) وَلَكِنَّ هَذِهِ كَانَتْ خِلَافَةً خَاصَّةً عَلَى أَهْلِهِ ﷺ، وَأَمَّا الِاسْتِخْلَافُ الْعَامُّ فَكَانَ لِمُحَمَّدِ بْنِ مَسْلَمَةَ الْأَنْصَارِيِّ، وَيَدُلُّ عَلَى هَذَا أَنَّ الْمُنَافِقِينَ لَمَّا أَرْجَفُوا بِهِ وَقَالُوا: خَلَّفَهُ اسْتِثْقَالًا أَخَذَ سِلَاحَهُ ثُمَّ لَحِقَ بِالنَّبِيِّ ﷺ فَأَخْبَرَهُ، فَقَالَ: ( كَذَبُوا، وَلَكِنْ خَلَّفْتُكَ لِمَا تَرَكْتُ وَرَائِي، فَارْجِعْ فَاخْلُفْنِي فِي أَهْلِي وَأَهْلِكَ ) وَمِنْهَا: جَوَازُ الْخَرْصِ لِلرُّطَبِ عَلَى رُءُوسِ النَّخْلِ ، وَأَنَّهُ مِنَ الشَّرْعِ، وَالْعَمَلِ بِقَوْلِ الْخَارِصِ، وَقَدْ تَقَدَّمَ فِي غَزَاةِ خَيْبَرَ، وَأَنَّ الْإِمَامَ يَجُوزُ أَنْ يَخْرِصَ بِنَفْسِهِ كَمَا خَرَصَ رَسُولُ اللَّهِ ﷺ حَدِيقَةَ الْمَرْأَةِ وَمِنْهَا: أَنَّ حكم الماء الذي بآبار ثمود والدخول على القوم المعذبين الْمَاءَ الَّذِي بِآبَارِ ثَمُودَ لَا يَجُوزُ شُرْبُهُ، وَلَا الطَّبْخُ مِنْهُ، وَلَا الْعَجِينُ بِهِ، وَلَا الطَّهَارَةُ بِهِ، وَيَجُوزُ أَنْ يُسْقَى الْبَهَائِمَ إِلَّا مَا كَانَ مِنْ بِئْرِ النَّاقَةِ، وَكَانَتْ مَعْلُومَةً بَاقِيَةً إِلَى زَمَنِ رَسُولِ اللَّهِ ﷺ، ثُمَّ اسْتَمَرَّ عِلْمُ النَّاسِ بِهَا قَرْنًا بَعْدَ قَرْنٍ إِلَى وَقْتِنَا هَذَا، فَلَا يَرِدُ الرُّكُوبُ بِئْرًا غَيْرَهَا، وَهِيَ مَطْوِيَّةٌ مُحْكَمَةُ الْبِنَاءِ وَاسِعَةُ الْأَرْجَاءِ، آثَارُ الْعِتْقِ عَلَيْهَا بَادِيَةٌ، لَا تَشْتَبِهُ بِغَيْرِهَا وَمِنْهَا: أَنَّ مَنْ مَرَّ بِدِيَارِ الْمَغْضُوبِ عَلَيْهِمْ وَالْمُعَذَّبِينَ لَمْ يَنْبَغِ لَهُ أَنْ يَدْخُلَهَا وَلَا يُقِيمَ بِهَا، بَلْ يُسْرِعُ السَّيْرَ وَيَتَقَنَّعُ بِثَوْبِهِ حَتَّى يُجَاوِزَهَا، وَلَا يَدْخُلَ عَلَيْهِمْ إِلَّا بَاكِيًا مُعْتَبِرًا وَمِنْ هَذَا إِسْرَاعُ النَّبِيِّ ﷺ السَّيْرَ فِي وَادِي مُحَسِّرٍ بَيْنَ مِنًى وَعَرَفَةَ، فَإِنَّهُ الْمَكَانُ الَّذِي أَهْلَكَ اللَّهُ فِيهِ الْفِيلَ وَأَصْحَابَهُ وَمِنْهَا: أَنَّ النَّبِيَّ ﷺ كَانَ يَجْمَعُ بَيْنَ الصَّلَاتَيْنِ فِي السَّفَرِ ، وَقَدْ جَاءَ جَمْعُ التَّقْدِيمِ فِي هَذِهِ الْقِصَّةِ فِي حَدِيثِ معاذ كَمَا تَقَدَّمَ، وَذَكَرْنَا عِلَّةَ الْحَدِيثِ وَمَنْ أَنْكَرَهُ، وَلَمْ يَجِئْ جَمْعُ التَّقْدِيمِ عَنْهُ فِي سَفَرٍ إِلَّا هَذَا، وَصَحَّ عَنْهُ جَمْعُ التَّقْدِيمِ بِعَرَفَةَ قَبْلَ دُخُولِهِ إِلَى عَرَفَةَ، فَإِنَّهُ جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ فِي وَقْتِ الظُّهْرِ، فَقِيلَ: ذَلِكَ لِأَجْلِ النُّسُكِ كَمَا قَالَ أبو حنيفة، وَقِيلَ: لِأَجْلِ السَّفَرِ الطَّوِيلِ، كَمَا قَالَهُ الشَّافِعِيُّ وأحمد، وَقِيلَ: لِأَجْلِ الشُّغْلِ وَهُوَ اشْتِغَالُهُ بِالْوُقُوفِ وَاتِّصَالُهُ إِلَى غُرُوبِ الشَّمْسِ، قَالَ أحمد: يَجْمَعُ لِلشُّغْلِ، وَهُوَ قَوْلُ جَمَاعَةٍ مِنَ السَّلَفِ وَالْخَلَفِ، وَقَدْ تَقَدَّمَ وَمِنْهَا: جَوَازُ التَّيَمُّمِ بِالرَّمْلِ ، فَإِنَّ النَّبِيَّ ﷺ وَأَصْحَابَهُ قَطَعُوا الرِّمَالَ الَّتِي بَيْنَ الْمَدِينَةِ وَتَبُوكَ وَلَمْ يَحْمِلُوا مَعَهُمْ تُرَابًا بِلَا شَكٍّ، وَتِلْكَ مَفَاوِزُ مُعْطِشَةٌ شَكَوْا فِيهَا الْعَطَشَ إِلَى رَسُولِ اللَّهِ ﷺ، وَقَطْعًا كَانُوا يَتَيَمَّمُونَ بِالْأَرْضِ الَّتِي هُمْ فِيهَا نَازِلُونَ، هَذَا كُلُّهُ مِمَّا لَا شَكَّ فِيهِ، مَعَ قَوْلِهِ ﷺ: ( فَحَيْثُمَا أَدْرَكَتْ رَجُلًا مِنْ أُمَّتِي الصَّلَاةُ فَعِنْدَهُ مَسْجِدُهُ وَطَهُورُهُ ) المدة التي يجوز فيها قصر الصلاة في السفر وَمِنْهَا: ( أَنَّهُ ﷺ أَقَامَ بِتَبُوكَ عِشْرِينَ يَوْمًا يَقْصُرُ الصَّلَاةَ ) وَلَمْ يَقُلْ لِلْأُمَّةِ: لَا يَقْصُرُ الرَّجُلُ الصَّلَاةَ إِذَا أَقَامَ أَكْثَرَ مِنْ ذَلِكَ، وَلَكِنِ اتَّفَقَتْ إِقَامَتُهُ هَذِهِ الْمُدَّةَ وَهَذِهِ الْإِقَامَةُ فِي حَالِ السَّفَرِ لَا تَخْرُجُ عَنْ حُكْمِ السَّفَرِ، سَوَاءٌ طَالَتْ أَوْ قَصُرَتْ إِذَا كَانَ غَيْرَ مُسْتَوْطِنٍ وَلَا عَازِمٍ عَلَى الْإِقَامَةِ بِذَلِكَ الْمَوْضِعِ وَقَدِ اخْتَلَفَ السَّلَفُ وَالْخَلَفُ فِي ذَلِكَ اخْتِلَافًا كَثِيرًا، فَفِي " صَحِيحِ الْبُخَارِيِّ " عَنِ ابْنِ عَبَّاسٍ قَالَ: ( أَقَامَ رَسُولُ اللَّهِ ﷺ فِي بَعْضِ أَسْفَارِهِ تِسْعَ عَشْرَةَ يُصَلِّي رَكْعَتَيْنِ )، فَنَحْنُ إِذَا أَقَمْنَا تِسْعَ عَشْرَةَ نُصَلِّي رَكْعَتَيْنِ، وَإِنْ زِدْنَا عَلَى ذَلِكَ أَتْمَمْنَا، وَظَاهِرُ كَلَامِ أحمد أَنَّ ابْنَ عباس أَرَادَ مُدَّةَ مُقَامِهِ بِمَكَّةَ زَمَنَ الْفَتْحِ، فَإِنَّهُ قَالَ: ( أَقَامَ رَسُولُ اللَّهِ ﷺ بِمَكَّةَ ثَمَانِ عَشْرَةَ زَمَنَ الْفَتْحِ ) ; لِأَنَّهُ أَرَادَ حُنَيْنًا وَلَمْ يَكُنْ ثَمَّ أَجْمَعَ الْمُقَامَ، وَهَذِهِ إِقَامَتُهُ الَّتِي رَوَاهَا ابْنُ عَبَّاسٍ، وَقَالَ غَيْرُهُ: بَلْ أَرَادَ ابْنُ عَبَّاسٍ مُقَامَهُ بِتَبُوكَ، كَمَا قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ: ( أَقَامَ النَّبِيُّ ﷺ بِتَبُوكَ عِشْرِينَ يَوْمًا يَقْصُرُ الصَّلَاةَ ) رَوَاهُ الْإِمَامُ أَحْمَدُ فِي " مُسْنَدِهِ " ( وَقَالَ عبد الرحمن بن المسور بن مخرمة: أَقَمْنَا مَعَ سعد بِبَعْضِ قُرَى الشَّامِ أَرْبَعِينَ لَيْلَةً يَقْصُرُهَا سعد وَنُتِمُّهَا ) وَقَالَ نافع: ( أَقَامَ ابْنُ عُمَرَ بِأَذْرَبِيجَانَ سِتَّةَ أَشْهُرٍ يُصَلِّي رَكْعَتَيْنِ، وَقَدْ حَالَ الثَّلْجُ بَيْنَهُ وَبَيْنَ الدُّخُولِ ) وَقَالَ حفص بن عبيد الله: أَقَامَ أَنَسُ بْنُ مَالِكٍ بِالشَّامِ سَنَتَيْنِ يُصَلِّي صَلَاةَ الْمُسَافِرِ وَقَالَ أنس: أَقَامَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ بِرَامَهُرْمُزَ سَبْعَةَ أَشْهُرٍ يَقْصُرُونَ الصَّلَاةَ وَقَالَ الحسن: أَقَمْتُ مَعَ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ بِكَابُلَ سَنَتَيْنِ يَقْصُرُ الصَّلَاةَ وَلَا يَجْمَعُ وَقَالَ إبراهيم: كَانُوا يُقِيمُونَ بِالرَّيِّ السَّنَةَ وَأَكْثَرَ مِنْ ذَلِكَ وَسِجِسْتَانَ السَّنَتَيْنِ فَهَذَا هَدْيُ رَسُولِ اللَّهِ ﷺ وَأَصْحَابِهِ كَمَا تَرَى، هُوَ الصَّوَابُ وَأَمَّا مَذَاهِبُ النَّاسِ: فَقَالَ الْإِمَامُ أَحْمَدُ: إِذَا نَوَى إِقَامَةَ أَرْبَعَةِ أَيَّامٍ أَتَمَّ، وَإِنْ نَوَى دُونَهَا قَصَرَ، وَحَمَلَ هَذِهِ الْآثَارَ عَلَى أَنَّ رَسُولَ اللَّهِ ﷺ وَأَصْحَابَهُ لَمْ يُجْمِعُوا الْإِقَامَةَ الْبَتَّةَ، بَلْ كَانُوا يَقُولُونَ: الْيَوْمَ نَخْرُجُ، غَدًا نَخْرُجُ وَفِي هَذَا نَظَرٌ لَا يَخْفَى، فَإِنَّ رَسُولَ اللَّهِ ﷺ فَتَحَ مَكَّةَ ـ وَهِيَ مَا هِيَ ـ وَأَقَامَ فِيهَا يُؤَسِّسُ قَوَاعِدَ الْإِسْلَامِ وَيَهْدِمُ قَوَاعِدَ الشِّرْكِ وَيُمَهِّدُ أَمْرَ مَا حَوْلَهَا مِنَ الْعَرَبِ، وَمَعْلُومٌ قَطْعًا أَنَّ هَذَا يَحْتَاجُ إِلَى إِقَامَةِ أَيَّامٍ لَا يَتَأَتَّى فِي يَوْمٍ وَاحِدٍ وَلَا يَوْمَيْنِ، وَكَذَلِكَ إِقَامَتُهُ بِتَبُوكَ، فَإِنَّهُ أَقَامَ يَنْتَظِرُ الْعَدُوَّ، وَمِنَ الْمَعْلُومِ قَطْعًا أَنَّهُ كَانَ بَيْنَهُ وَبَيْنَهُمْ عِدَّةُ مَرَاحِلَ يَحْتَاجُ قَطْعُهَا إِلَى أَيَّامٍ، وَهُوَ يَعْلَمُ أَنَّهُمْ لَا يُوَافُونَ فِي أَرْبَعَةِ أَيَّامٍ، وَكَذَلِكَ إِقَامَةُ ابْنِ عُمَرَ بِأَذْرَبِيجَانَ سِتَّةَ أَشْهُرٍ يَقْصُرُ الصَّلَاةَ مِنْ أَجْلِ الثَّلْجِ، وَمِنَ الْمَعْلُومِ أَنَّ مِثْلَ هَذَا الثَّلْجِ لَا يَتَحَلَّلُ وَيَذُوبُ فِي أَرْبَعَةِ أَيَّامٍ بِحَيْثُ تَنْفَتِحُ الطُّرُقُ، وَكَذَلِكَ إِقَامَةُ أنس بِالشَّامِ سَنَتَيْنِ يَقْصُرُ، وَإِقَامَةُ الصَّحَابَةِ بِرَامَهُرْمُزَ سَبْعَةَ أَشْهُرٍ يَقْصُرُونَ، وَمِنَ الْمَعْلُومِ أَنَّ مِثْلَ هَذَا الْحِصَارِ وَالْجِهَادِ يُعْلَمُ أَنَّهُ لَا يَنْقَضِي فِي أَرْبَعَةِ أَيَّامٍ، وَقَدْ قَالَ أَصْحَابُ أحمد: إِنَّهُ لَوْ أَقَامَ لِجِهَادِ عَدُوٍّ أَوْ حَبْسِ سُلْطَانٍ أَوْ مَرَضٍ قَصَرَ، سَوَاءٌ غَلَبَ عَلَى ظَنِّهِ انْقِضَاءُ الْحَاجَةِ فِي مُدَّةٍ يَسِيرَةٍ أَوْ طَوِيلَةٍ، وَهَذَا هُوَ الصَّوَابُ، لَكِنْ شَرَطُوا فِيهِ شَرْطًا لَا دَلِيلَ عَلَيْهِ مِنْ كِتَابٍ وَلَا سُنَّةٍ وَلَا إِجْمَاعٍ وَلَا عَمَلِ الصَّحَابَةِ فَقَالُوا: شَرْطُ ذَلِكَ احْتِمَالُ انْقِضَاءِ حَاجَتِهِ فِي الْمُدَّةِ الَّتِي لَا تَقْطَعُ حُكْمَ السَّفَرِ، وَهِيَ مَا دُونَ الْأَرْبَعَةِ الْأَيَّامِ، فَيُقَالُ: مِنْ أَيْنَ لَكُمْ هَذَا الشَّرْطُ ؟ وَالنَّبِيُّ لَمَّا أَقَامَ زِيَادَةً عَلَى أَرْبَعَةِ أَيَّامٍ يَقْصُرُ الصَّلَاةَ بِمَكَّةَ وَتَبُوكَ، لَمْ يَقُلْ لَهُمْ شَيْئًا، وَلَمْ يُبَيِّنْ لَهُمْ أَنَّهُ لَمْ يَعْزِمْ عَلَى إِقَامَةِ أَكْثَرَ مِنْ أَرْبَعَةِ أَيَّامٍ، وَهُوَ يَعْلَمُ أَنَّهُمْ يَقْتَدُونَ بِهِ فِي صَلَاتِهِ، وَيَتَأَسَّوْنَ بِهِ فِي قَصْرِهَا فِي مُدَّةِ إِقَامَتِهِ، فَلَمْ يَقُلْ لَهُمْ حَرْفًا وَاحِدًا: لَا تَقْصُرُوا فَوْقَ إِقَامَةِ أَرْبَعِ لَيَالٍ، وَبَيَانُ هَذَا مِنْ أَهَمِّ الْمُهِمَّاتِ، وَكَذَلِكَ اقْتِدَاءُ الصَّحَابَةِ بِهِ بَعْدَهُ، وَلَمْ يَقُولُوا لِمَنْ صَلَّى مَعَهُمْ شَيْئًا مِنْ ذَلِكَ وَقَالَ مالك وَالشَّافِعِيُّ: إِنْ نَوَى إِقَامَةً أَكْثَرَ مِنْ أَرْبَعَةِ أَيَّامٍ أَتَمَّ، وَإِنْ نَوَى دُونَهَا قَصَرَ وَقَالَ أبو حنيفة: إِنْ نَوَى إِقَامَةَ خَمْسَةَ عَشَرَ يَوْمًا أَتَمَّ، وَإِنْ نَوَى دُونَهَا قَصَرَ، وَهُوَ مَذْهَبُ اللَّيْثِ بْنِ سَعْدٍ، وَرُوِيَ عَنْ ثَلَاثَةٍ مِنَ الصَّحَابَةِ ; عمر وَابْنِهِ وَابْنِ عَبَّاسٍ، قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: إِذَا أَقَمْتَ أَرْبَعًا فَصَلِّ أَرْبَعًا، وَعَنْهُ كَقَوْلِ أبي حنيفة وَقَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: إِنْ أَقَامَ عَشْرًا أَتَمَّ، وَهُوَ رِوَايَةٌ عَنِ ابْنِ عَبَّاسٍ وَقَالَ الحسن: يَقْصُرُ مَا لَمْ يَقْدَمْ مِصْرًا وَقَالَتْ عائشة: يَقْصُرُ مَا لَمْ يَضَعِ الزَّادَ وَالْمَزَادَ وَالْأَئِمَّةُ الْأَرْبَعَةُ مُتَّفِقُونَ عَلَى أَنَّهُ إِذَا أَقَامَ لِحَاجَةٍ يَنْتَظِرُ قَضَاءَهَا يَقُولُ: الْيَوْمَ أَخْرُجُ، غَدًا أَخْرُجُ، فَإِنَّهُ يَقْصُرُ أَبَدًا، إِلَّا الشَّافِعِيَّ فِي أَحَدِ قَوْلَيْهِ، فَإِنَّهُ يَقْصُرُ عِنْدَهُ إِلَى سَبْعَةَ عَشَرَ أَوْ ثَمَانِيَةَ عَشَرَ يَوْمًا وَلَا يَقْصُرُ بَعْدَهَا، وَقَدْ قَالَ ابن المنذر فِي " إِشْرَافِهِ ": أَجْمَعَ أَهْلُ الْعِلْمِ أَنَّ لِلْمُسَافِرِ أَنْ يَقْصُرَ مَا لَمْ يُجْمِعْ إِقَامَةً وَإِنْ أَتَى عَلَيْهِ سِنُونَ
Translation
✧ Section On the indication of some of the jurisprudential rulings and benefits contained in this expedition Among them: the ruling on fighting in the sacred month. Fighting in the sacred month is permissible if his setting out was in Rajab, as Ibn Isḥāq said, but here there is another matter, namely that the People of the Book did not hold the sacred month inviolable, unlike the Arabs, who did hold it inviolable. It has previously been mentioned that concerning the abrogation of the prohibition of fighting in it there are two opinions, and we have cited the arguments of both parties. The imam's explicit notification to the subjects of a matter whose concealment would harm them Among them: the imam's explicit notification to the subjects and his informing them of a matter whose concealing and hiding would harm them, so that they may prepare for it and make ready their equipment for it; and the permissibility of concealing other matters from them and alluding to them indirectly for the sake of a benefit. When jihad becomes an individual obligation Among them: when the imam calls the army out for mobilization, they are obliged to go out, and no one is permitted to stay behind except with his permission. The obligation of mobilization does not require that each one of them be specified by name; rather, whenever the imam calls out the army, every one of them is obliged to go out with him. This is one of the three situations in which jihad becomes an individual obligation. The second: when the enemy has come upon the town. The third: when one is present between the two battle lines. Among them: the ruling on jihad with wealth and with self. The obligation of jihad with wealth, just as it is obligatory with one's self. This is one of the two narrations from Aḥmad, and it is the correct view in which there is no doubt, for the command to jihad with wealth is the counterpart of the command to jihad with one's self in the Qur'an, and its companion—indeed, it comes before jihad with one's self—in every place except one. This indicates that jihad with it is more important and more emphatic than jihad with one's self. There is no doubt that it is one of the two forms of jihad, as the Prophet ﷺ said: "Whoever equips a warrior has indeed fought." So it is obligatory upon the one able to do it just as it is obligatory upon the one able with his body. Jihad with the body is not complete except by spending it, and victory is not achieved except by numbers and equipment. If one cannot increase the numbers, he must supply wealth and equipment. Since hajj is obligatory with wealth upon the one unable with his body, the obligation of jihad with wealth is more appropriate and more fitting. Among them: the great expenditure ʿUthmān b. ʿAffān ؓ displayed in this expedition, by which he surpassed the people. The Prophet ﷺ said: "May Allah forgive you, O ʿUthmān, what you have concealed and what you have made known, what you have hidden and what you have shown." Then he said: "What ʿUthmān does after today will not harm him." He had spent one thousand dinars and three hundred camels with their equipment, saddles, and packsaddles. Among them: the one unable with his wealth is not excused until he exerts his utmost effort and his inability is established. Allah, glorified be He, only negated blame from those unable ones after they came to the Messenger of Allah ﷺ to carry them, and he said: "I do not find anything to carry you on." So they returned weeping for what had passed them by of jihad. This is the unable one from whom blame is removed. Among them: the imam's appointment of a deputy when he travels. The imam's appointment, when he travels, of a man from the subjects over the weak, the excused, the women, and the offspring. His deputy should be one of the mujahidin, because that is among the greatest aid to them. The Messenger of Allah ﷺ used to appoint Ibn Umm Maktūm as his deputy, and he appointed him more than ten times. As for the expedition of Tabūk, what is well-known among the people of tradition is that he appointed ʿAlī b. Abī Ṭālib, as in the two Ṣaḥīḥs from Saʿd b. Abī Waqqāṣ who said: "The Messenger of Allah ﷺ left ʿAlī ؓ behind in the expedition of Tabūk. He said: 'O Messenger of Allah, will you leave me behind with the women and children?' He said: 'Are you not pleased to be to me as Hārūn was to Mūsā, except that there is no prophet after me?'" But this was a special deputyship over his ﷺ household. As for the general deputyship, it was for Muḥammad b. Maslamah al-Anṣārī. What indicates this is that when the hypocrites spread false rumors about him and said that he left him behind out of considering him burdensome, he took his weapon and caught up with the Prophet ﷺ and informed him. He said: "They lied. Rather, I left you behind for what I left behind me. Return and act as my deputy in my family and your family." Among them: the permissibility of estimating the amount of ripe dates on the heads of palm trees, and that this is part of the revealed law, and acting upon the word of the estimator. This was previously mentioned in the expedition of Khaybar, and that the imam may estimate by himself, as the Messenger of Allah ﷺ estimated the woman's garden. Among them: the ruling on the water of the wells of Thamūd and entering upon the punished people. The water in the wells of Thamūd is not permissible to drink, nor to cook with, nor to knead dough with, nor to purify oneself with. It is permissible to water animals with it, except for what was from the well of the she-camel, which was known and remained until the time of the Messenger of Allah ﷺ, and then people's knowledge of it continued generation after generation until this time of ours. The caravans do not go down to any well other than it. It is lined with stones, firmly built, wide in extent, with traces of antiquity apparent upon it, and it is not confused with any other well. Among them: whoever passes by the lands of those upon whom is wrath and who were punished should not enter them or stay in them; rather, he should hasten his journey and cover his head with his garment until he passes beyond them, and he should not enter upon them except weeping and taking admonition. And of this is the Prophet's ﷺ hastening his pace in the valley of Muḥassir between Minā and ʿArafah, for it is the place where Allah destroyed the elephant and its companions. Among them: the Prophet ﷺ used to combine two prayers during travel. Combining by advancing has come in this account in the ḥadīth of Muʿādh, as previously mentioned, and we have cited the defect of the ḥadīth and who rejected it. No combining by advancing has come from him during travel except this. It is authentically reported from him that he combined by advancing at ʿArafah before entering ʿArafah, for he combined ẓuhr and ʿaṣr at the time of ẓuhr. It was said: that was for the sake of the ritual, as Abū Ḥanīfah said. It was said: for the sake of the long journey, as al-Shāfiʿī and Aḥmad said. It was said: for the sake of preoccupation, namely his being occupied with the standing and its continuing until sunset. Aḥmad said: one combines because of preoccupation, and this is the saying of a group of the early and later scholars, as previously mentioned. Among them: the permissibility of dry ablution with sand, for the Prophet ﷺ and his companions crossed the sands between Madinah and Tabūk and did not carry dust with them, without doubt. Those are thirsty deserts in which they complained of thirst to the Messenger of Allah ﷺ, and certainly they performed dry ablution with the ground upon which they were encamped. All of this is beyond doubt, along with his ﷺ saying: "Wherever the prayer overtakes any man of my community, his mosque and his purification are at hand." The duration during which shortening the prayer during travel is permissible Among them: he ﷺ stayed in Tabūk for twenty days shortening the prayer, and he did not say to the community that a man may not shorten the prayer if he stays longer than that. Rather, his stay of this duration was agreed upon, and this stay in the state of travel does not leave the ruling of travel, whether it is long or short, as long as one is not a resident and not resolved upon staying in that place. The early and later scholars have differed greatly concerning this. In the Ṣaḥīḥ of al-Bukhārī, from Ibn ʿAbbās who said: "The Messenger of Allah ﷺ stayed in some of his journeys for nineteen days praying two rakʿahs. So we, if we stay nineteen days, pray two rakʿahs, and if we stay more than that, we complete." The apparent meaning of Aḥmad's statement is that Ibn ʿAbbās meant the duration of his stay in Makkah at the time of the conquest, for he said: "The Messenger of Allah ﷺ stayed in Makkah for eighteen days at the time of the conquest," because he intended Ḥunayn, and he had not resolved to stay there. This is the stay which Ibn ʿAbbās narrated. Others said: rather, Ibn ʿAbbās meant his stay at Tabūk, as Jābir b. ʿAbd Allāh said: "The Prophet ﷺ stayed at Tabūk for twenty days shortening the prayer." Imām Aḥmad narrated it in his Musnad. And ʿAbd al-Raḥmān b. al-Musawwir b. Makhramah said: "We stayed with Saʿd in some villages of Syria for forty nights, with Saʿd shortening it and we completing it." Nāfiʿ said: "Ibn ʿUmar stayed in Adharbayjān for six months praying two rakʿahs, with snow having intervened between him and entering." Ḥafṣ b. ʿUbayd Allāh said: "Anas b. Mālik stayed in Syria for two years praying the traveler's prayer." Anas said: "The companions of the Messenger of Allah ﷺ stayed in Rāmahurmuz for seven months shortening the prayer." Al-Ḥasan said: "I stayed with ʿAbd al-Raḥmān b. Samurah in Kabul for two years shortening the prayer, and he did not combine." Ibrāhīm said: "They used to stay in al-Rayy for a year or more, and in Sijistān for two years." This, then, is the guidance of the Messenger of Allah ﷺ and his companions, as you see, and it is what is correct. As for the schools of the people: Imām Aḥmad said: if he intends to stay four days, he completes; if he intends less than that, he shortens. He interpreted these reports as meaning that the Messenger of Allah ﷺ and his companions never resolved to stay at all; rather, they used to say: today we will go out, tomorrow we will go out. But there is an evident problem in this, for the Messenger of Allah ﷺ conquered Makkah—and what a place it was—and stayed there establishing the foundations of Islam, demolishing the foundations of polytheism, and setting in order the affairs of the Arabs around it. It is certainly known that this requires a stay of days that cannot be accomplished in one day or two. Likewise, his stay at Tabūk, for he stayed waiting for the enemy. It is certainly known that between him and them were several stages whose crossing required days, and he knew that they would not arrive within four days. Likewise, Ibn ʿUmar's stay in Adharbayjān for six months shortening the prayer because of the snow. It is certainly known that such snow does not thaw and melt in four days so that the roads become open. Likewise, Anas's stay in Syria for two years shortening, and the companions' stay in Rāmahurmuz for seven months shortening. It is certainly known that such a siege and jihad would not be finished in four days. The companions of Aḥmad said: if he stays for jihad against an enemy, or confinement by a ruler, or illness, he shortens, whether the need is likely to end in a short or long period. This is correct, but they stipulated a condition for it for which there is no evidence from the Book, the Sunnah, consensus, or the practice of the companions. They said: the condition for that is the possibility of the need ending within the period that does not sever the ruling of travel, which is less than four days. It is said: whence do you get this condition? The Prophet, when he stayed for more than four days shortening the prayer in Makkah and Tabūk, did not say anything to them, nor did he explain to them that he had not resolved to stay more than four days. He knew that they followed him in his prayer and took him as an example in shortening it during the duration of his stay, yet he did not say a single word to them: do not shorten beyond a stay of four nights. Clarifying this is among the most important of matters. Likewise, the companions followed him after that, and they did not say anything of that to those who prayed with them. Mālik and al-Shāfiʿī said: if he intends to stay more than four days, he completes; if he intends less, he shortens. Abū Ḥanīfah said: if he intends to stay fifteen days, he completes; if he intends less, he shortens. This is the school of al-Layth b. Saʿd, and it is narrated from three of the companions: ʿUmar, his son, and Ibn ʿAbbās. Saʿīd b. al-Musayyib said: if you stay four days, then pray four. And from him is reported the same as Abū Ḥanīfah's view. ʿAlī b. Abī Ṭālib said: if he stays ten days, he completes, and this is a narration from Ibn ʿAbbās. Al-Ḥasan said: he shortens as long as he has not entered a city. ʿĀʾishah said: he shortens as long as he has not put down the provision and the water-skin. The four imams agree that if he stays for a need whose fulfillment he awaits, saying: today I will go out, tomorrow I will go out, then he shortens indefinitely, except al-Shāfiʿī in one of his two opinions, for he shortens only up to seventeen or eighteen days, and does not shorten after that. Ibn al-Mundhir said in his Ishrāf: the people of knowledge agree that the traveler may shorten as long as he has not resolved upon a stay, even if years pass over him.
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