Tarikh (al-Tabari) 1730
A summary of the expeditions
سَرِيَّةِ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ ؓ يَرْصُدُ عِيرًا لِقُرَيْشٍ عِنْدَ مُحَمَّدِ بْنِ عُمَرَ، وَابْنِ سَعْدٍ، أَنَّ رَسُولَ اللَّهِ ﷺ أَرْسَلَهُ وَمَنْ مَعَهُ لِحَيٍّ مِنْ جُهَيْنَةَ بِالْقِبْلِيَّةِ مِمَّا يَلِي سَاحِلَ الْبَحْرِ وَتُعْرَفُ بِسَرِيَّةِ الْخَبَطِ وَسَرِيَّةِ سِيَفِ الْبَحْرِ. قَالَ جُمْهُورُ أَئِمَّةِ الْمُغَازِي كَانَتْ فِي رَجَبٍ سَنَةَ ثَمَانٍ. سَرِيَّةُ أَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ إِلَى سَيْفِ الْبَحْرِ قَالَ الْإِمَامُ مَالِكٌ، عَنْ وَهْبِ بْنِ كَيْسَانَ، عَنْ جَابِرٍ قَالَ: بَعَثَ رَسُولُ اللَّهِ ﷺ بَعْثًا قِبَلَ السَّاحِلِ، وَأَمَّرَ عَلَيْهِمْ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ، وَهُمْ ثَلَاثُمِائَةٍ. قَالَ جَابِرٌ: وَأَنَا فِيهِمْ، فَخَرَجْنَا حَتَّى إِذَا كُنَّا بِبَعْضِ الطَّرِيقِ فَنِيَ الزَّادُ، فَأَتَوْا أَبَا عُبَيْدَةَ بِأَزْوَادِ ذَلِكَ الْجَيْشِ، فَجُمِعَ كُلُّهُ، فَكَانَ مِزْوَدَيْ تَمْرٍ، فَكَانَ يَقُوتُنَا كُلَّ يَوْمٍ قَلِيلًا قَلِيلًا حَتَّى فَنِي، فَلَمْ يَكُنْ يُصِيبُنَا إِلَّا تَمْرَةٌ تَمْرَةٌ. قَالَ: فَقُلْتُ: وَمَا تُغْنِي تَمْرَةٌ ؟ فَقَالَ: لَقَدْ وَجَدْنَا فَقْدَهَا حِينَ فَنِيَتْ. قَالَ: ثُمَّ انْتَهَيْنَا إِلَى الْبَحْرِ، فَإِذَا حُوتٌ مِثْلَ الظَّرِبِ. قَالَ: فَأَكَلَ مِنْهُ ذَلِكَ الْجَيْشُ ثَمَانِيَ عَشْرَةَ لَيْلَةً، ثُمَّ أَمَرَ أَبُو عُبَيْدَةَ بِضِلْعَيْنِ مِنْ أَضْلَاعِهِ فَنُصِبَا، ثُمَّ أَمَرَ بِرَاحِلَةٍ فَرُحِلَتْ، ثُمَّ مَرَّتْ تَحْتَهُمَا فَلَمْ تُصِبْهُمَا. أَخْرَجَاهُ فِي " الصَّحِيحَيْنِ " مِنْ حَدِيثِ مَالِكٍ، بِنَحْوِهِ. وَهُوَ فِي " الصَّحِيحَيْنِ " أَيْضًا مِنْ طَرِيقِ سُفْيَانَ بْنِ عُيَيْنَةَ، عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ قَالَ: بَعَثَنَا رَسُولُ اللَّهِ ﷺ فِي ثَلَاثِمِائَةِ رَاكِبٍ، وَأَمِيرُنَا أَبُو عُبَيْدَةَ بْنُ الْجَرَّاحِ، نَرْصُدُ عِيرًا لِقُرَيْشٍ، فَأَصَابَنَا جُوعٌ شَدِيدٌ، حَتَّى أَكَلْنَا الْخَبْطَ، فَسُمِّيَ ذَلِكَ الْجَيْشُ جَيْشُ الْخَبْطِ. قَالَ: وَنَحَرَ رَجُلٌ ثَلَاثَ جَزَائِرَ، ثُمَّ نَحَرَ ثَلَاثَ جَزَائِرَ، ثُمَّ ثَلَاثًا، فَنَهَاهُ أَبُو عُبَيْدَةَ. قَالَ: وَأَلْقَى الْبَحْرُ دَابَّةً يُقَالُ لَهَا: الْعَنْبَرُ. فَأَكَلْنَا مِنْهَا نِصْفَ شَهْرٍ وَادَّهَنَّا، حَتَّى ثَابَتْ إِلَيْنَا أَجْسَامُنَا وَصَلَحَتْ. ثُمَّ ذَكَرَ قِصَّةَ الضِّلَعِ. فَقَوْلُهُ فِي الْحَدِيثِ: نَرْصُدُ عِيرًا لِقُرَيْشٍ. دَلِيلٌ عَلَى أَنَّ هَذِهِ السَرِيَّةِ كَانَتْ قَبْلَ صُلْحِ الْحُدَيْبِيَةِ. وَاللَّهُ أَعْلَمُ. وَالرَّجُلُ الَّذِي نَحَرَ لَهُمُ الْجَزَائِرَ هُوَ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ، ؓ. وَقَالَ الْحَافِظُ الْبَيْهَقِيُّ: أَنْبَأَنَا أَبُو عَبْدِ اللَّهِ الْحَافِظُ، أَنْبَأَنَا أَبُو بَكْرِ بْنُ إِسْحَاقَ، ثَنَا إِسْمَاعِيلُ بْنُ قُتَيْبَةَ، ثَنَا يَحْيَى بْنُ يَحْيَى، ثَنَا أَبُو خَيْثَمَةَ، وَهُوَ زُهَيْرُ بْنُ مُعَاوِيَةَ، عَنْ أَبِي الزُّبَيْرِ، عَنْ جَابِرٍ قَالَ: بَعَثَنَا رَسُولُ اللَّهِ ﷺ، وَأَمَّرَ عَلَيْنَا أَبَا عُبَيْدَةَ، نَتَلَقَّى عِيرًا لِقُرَيْشٍ، وَزَوَّدَنَا جِرَابًا مِنْ تَمْرٍ، لَمْ يَجِدْ لَنَا غَيْرَهُ، فَكَانَ أَبُو عُبَيْدَةَ يُعْطِينَا تَمْرَةً تَمْرَةً. قَالَ: فَقُلْتُ: كَيْفَ كُنْتُمْ تَصْنَعُونَ بِهَا ؟ قَالَ: كُنَّا نَمُصُّهَا كَمَا يَمُصُّ الصَّبِيُّ، ثُمَّ نَشْرَبُ عَلَيْهَا الْمَاءَ، فَتَكْفِينَا يَوْمَنَا إِلَى اللَّيْلِ، وَكُنَّا نَضْرِبُ بِعِصِيِّنَا الْخَبْطَ، ثُمَّ نَبُلُّهُ بِالْمَاءِ فَنَأْكُلُهُ. قَالَ: فَانْطَلَقْنَا إِلَى سَاحِلِ الْبَحْرِ، فَرُفِعَ لَنَا عَلَى سَاحِلِ الْبَحْرِ كَهَيْئَةِ الْكَثِيبِ الضَّخْمِ، فَأَتَيْنَاهُ فَإِذَا بِهِ دَابَّةٌ تُدْعَى الْعَنْبَرَ، فَقَالَ أَبُو عُبَيْدَةَ: مَيْتَةٌ. ثُمَّ قَالَ: لَا، بَلْ نَحْنُ رُسُلُ رَسُولِ اللَّهِ ﷺ وَفِي سَبِيلِ اللَّهِ، وَقَدِ اضْطُرِرْتُمْ، فَكُلُوا. قَالَ: فَأَقَمْنَا عَلَيْهِ شَهْرًا وَنَحْنُ ثَلَاثُمِائَةٍ حَتَّى سَمِنَّا، وَلَقَدْ كُنَّا نَغْرِفُ مِنْ وَقْبِ عَيْنِهِ بِالْقِلَالِ الدُّهْنَ، وَنَقْتَطِعُ مِنْهُ الْفَدْرَ كَالثَّوْرِ، أَوْ كَقَدْرِ الثَّوْرِ، وَلَقَدْ أَخَذَ مِنَّا أَبُو عُبَيْدَةَ ثَلَاثَةَ عَشَرَ رَجُلًا، فَأَقْعَدَهُمْ فِي عَيْنِهِ، وَأَخَذَ ضِلْعًا مِنْ أَضْلَاعِهِ، فَأَقَامَهَا ثُمَّ رَحَلَ أَعْظَمَ بِعِيرٍ مِنْهَا، فَمَرَّ تَحْتَهَا، وَتَزَوَّدْنَا مِنْ لَحْمِهَا وَشَائِقَ، فَلَمَّا قَدِّمْنَا الْمَدِينَةَ أَتَيْنَا رَسُولَ اللَّهِ ﷺ فَذَكَرْنَا ذَلِكَ لَهُ، فَقَالَ: " هُوَ رِزْقٌ أَخْرَجَهُ اللَّهُ لَكُمْ، فَهَلْ مَعَكُمْ شَيْءٌ مِنْ لَحْمِهِ تُطْعِمُونَا ؟ " قَالَ: فَأَرْسَلْنَا إِلَى رَسُولِ اللَّهِ ﷺ فَأَكَلَ مِنْهُ. وَرَوَاهُ مُسْلِمٌ، عَنْ يَحْيَى بْنِ يَحْيَى وَأَحْمَدَ بْنِ يُونُسَ، وَأَبُو دَاوُدَ، عَنِ النُّفَيْلِيِّ، ثَلَاثَتُهُمْ عَنْ أَبِي خَيْثَمَةَ زُهَيْرِ بْنِ مُعَاوِيَةَ الْجُعْفِيِّ الْكُوفِيِّ، عَنْ أَبِي الزُّبَيْرِ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ تَدْرُسَ الْمَكِّيِّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ، بِهِ. قُلْتُ -ابن كثير رحمه الله تعالى-: وَمُقْتَضَى أَكْثَرِ هَذِهِ السِّيَاقَاتِ، أَنَّ هَذِهِ السَرِيَّةِ كَانَتْ قَبْلَ صُلْحِ الْحُدَيْبِيَةِ. وَفِي مُغَازِي مُحَمَّدِ بْنِ عُمَرَ، وَالْغَيْلَانِيَّاتِ: فَقَالَ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ: مَنْ يَشْتَرِي مِنِّي تَمْرًا بِجَزُورٍ أَنْحَرُهَا هَا هُنَا وَأُوَفِّيهِ الثَّمَنَ بِالْمَدِينَةِ ؟ فَجَعَلَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ: وَاعَجَبَاهُ لِهَذَا الْغُلَامِ لَا مَالَ لَهُ يَدِينُ فِي مَالِ غَيْرِهِ. فَوَجَدَ قَيْسٌ رَجُلًا مِنْ جُهَيْنَةَ فَقَالَ قَيْسٌ: بِعْنِي جَزُورًا وَأُوَفِّيكَ ثَمَنَهُ مِنْ تَمْرٍ بِالْمَدِينَةِ. قَالَ الْجُهَنِيُّ: وَاللَّهِ مَا أَعْرِفُكَ فَمَنْ أَنْتَ ؟ قَالَ: أَنَا قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ بْنِ دُلَيْمٍ. قَالَ الْجُهَنِيُّ: مَا أَعْرَفَنِي: بِنَسَبِكَ إِنْ بَيْنِي وَبَيْنَ سَعْدٍ خَلَّةً سَيِّدِ أَهْلِ يَثْرِبَ، فَابْتَاعَ مِنْهُ خَمْسَ جَزَائِرَ كُلَّ جَزُورٍ بِوَسْقٍ مِنْ تَمْرٍ، وَاشْتَرَطَ عَلَيْهِ الْبَدَوِيُّ تَمْرَ ذُخْرَةَ مِنْ تَمْرِ آلِ دُلَيْمٍ، فَقَالَ قَيْسٌ: نَعَمْ. قَالَ الْجُهَنِيُّ: أَشْهِدْ لِي. فَأَشْهَدَ لَهُ نَفَرًا مِنَ الْأَنْصَارِ وَمَعَهُمْ نَفَرٌ مِنَ الْمُهَاجِرِينَ. فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: لَا أَشْهَدُ، هَذَا يُدَانُ وَلَا مَالَ لَهُ إِنَّمَا الْمَالُ لِأَبِيهِ. فَقَالَ الْجُهَنِيُّ: وَاللَّهِ مَا كَانَ سَعْدٌ لِيَخُنِّي بِابْنِهِ فِي شَقَّةٍ مِنْ تَمْرٍ وَأَرَى وَجْهًا حَسَنًا وَفِعْلًا شَرِيفًا. فَأَخَذَ قَيْسُ الْجُزُرَ فَنَحَرَهَا لَهُمْ فِي مُوَاطِنَ ثَلَاثَةٍ كُلَّ يَوْمٍ جَزُورًا. فَلَمَّا كَانَ الْيَوْمَ الرَّابِعَ نَهَاهُ أَمِيرُهُ وَقَالَ: تُرِيدُ أَنْ تُخْفِرَ ذِمَّتَكَ وَلَا مَالَ لَكَ. وَفِي حَدِيثِ جَابِرٍ عَنِ الشَّيْخَيْنِ: نَحَرَ ثَلَاثَ جَزَائِرَ ثُمَّ نَحَرَ ثَلَاثَ جَزَائِرَ ثُمَّ ثَلَاثَ جَزَائِرَ ثُمَّ إِنَّ أَبَا عُبَيْدَةَ نَهَاهُ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ عَنْ رَافِعِ بْنِ خَدِيجٍ ؓ أَنَّ أَبَا عُبَيْدَةَ قَالَ لِقَيْسٍ: عَزَمْتُ عَلَيْكَ أَلَّا تَنْحَرَ، أَتُرِيدُ أَنْ تُخْفِرَ ذِمَّتَكَ وَلَا مَالَ لَكَ ؟ فَقَالَ قَيْسٌ: يَا أَبَا عُبَيْدَةَ أَتَرَى أَبَا ثَابِتٍ وَهُوَ يَقْضِي دُيُونَ النَّاسِ وَيَحْمِلُ الْكُلَّ وَيُطْعِمُ فِي الْمَجَاعَةِ لَا يَقْضِي عَنِّي شِقَّةً مِنْ تَمْرٍ لِقَوْمٍ مُجَاهِدِينَ فِي سَبِيلِ اللَّهِ ؟ فَكَادَ أَبُو عُبَيْدَةَ يَلِينُ لَهُ وَجَعَلَ عُمَرُ يَقُولُ اعْزِمْ عَلَيْهِ فَعَزَمَ عَلَيْهِ وَأَبَى عَلَيْهِ أَنْ يَنْحَرَ فَبَقِيَتْ جَزُورَانِ فَقَدِمَ بِهِمَا قَيْسٌ الْمَدِينَةَ يَتَعَاقَبُونَ عَلَيْهِمَا. وَبَلَغَ سَعْدَ بْنَ عُبَادَةَ مَا كَانَ أَصَابَ النَّاسَ مِنَ الْمَجَاعَةِ فَقَالَ: «إِنْ يَكُنْ قَيْسٌ كَمَا أَعْرِفُ فَسَوْفَ يَنْحَرُ الْقَوْمُ» انْتَهَى. وَفِي الصَّحِيحِ عَنْ أَبِي صَالِحٍ ذَكْوَانَ السَّمَّانِ إِنَّ قَيْسَ بْنَ سَعْدِ بْنِ عُبَادَةَ قَالَ لِأَبِيهِ. وَفِي مُسْنَدِ الْحُمَيْدِيِّ عَنْ أَبِي صَالِحٍ عَنْ قَيْسٍ قُلْتُ لِأَبِي: كُنْتُ فِي الْجَيْشِ فَجَاعُوا. قَالَ: أَنَحَرْتَ ؟ قَالَ: نَحَرْتُ. قَالَ ثُمَّ جَاعُوا قَالَ: أَنَحَرْتَ ؟ قَالَ: نُهِيتُ. وَفِي مُغَازِي مُحَمَّدِ بْنِ عُمَرَ، وَالْغَيْلَانِيَّاتِ قَالَ: مَنْ نَهَاكَ ؟ قَالَ: أَبُو عُبَيْدَةَ بْنَ الْجَرَّاحِ. قَالَ: وَلِمَ ؟ قَالَ: زَعَمَ أَنَّهُ لَا مَالَ لِي وَإِنَّمَا الْمَالُ لِأَبِيكَ. قَالَ: لَكَ أَرْبَعَةُ حَوَائِطَ أَدْنَى حَائِطٍ مِنْهَا تَجِدُ مِنْهُ خَمْسِينَ وَسْقًا. وَكَتَبَ بِذَلِكَ كِتَابًا وَأَشْهَدَ أَبَا عُبَيْدَةَ وَغَيْرَهُ. وَقَدِمَ الْجُهَنِيُّ مَعَ قَيْسٍ فَأَوْفَاهُ أَوْسُقَهُ وَحَمَلَهُ وَكَسَاهُ. وَعِنْدَ ابْنِ خُزَيْمَةَ عَنْ جَابِرٍ قَالَ: بَلَغَ رَسُولَ اللَّهِ ﷺ فِعْلَ قَيْسٍ فَقَالَ: «إِنَّ الْجُودَ لِمِنْ شِيمَةِ أَهْلِ ذَلِكَ الْبَيْتِ». انْتَهَى. وَجَاءَ سَعْدُ بْنُ عُبَادَةَ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: مَنْ يَعْذُرُنِي مِنِ ابْنِ الْخَطَّابِ يُبَخِّلُ عَلَيَّ ابْنِي. بعض الفوائد المستفادة من هذه الغزوة في سبل الهدى والرشاد قال: قَالَ فِي الْهَدْيِ: قَوْلُ مَنْ قَالَ إِنَّهَا كَانَتْ فِي رَجَبٍ وَهْمٌ غَيْرُ مَحْفُوظٍ، إِذْ لَمْ يُحْفَظُ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ غَزَا فِي الشَّهْرِ الْحَرَامِ وَلَا أَغَارَ فِيهِ وَلَا بَعْثَ فِيهِ سَرِيَّةً، وَقَدْ عَيَّرَ الْمُشْرِكُونَ الْمُسْلِمِينَ بِقِتَالِهِمْ فِي أَوَّلِ رَجَبٍ فِي قِصَّةِ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ، وَقَالُوا: اسْتَحَلَّ مُحَمَّدٌ الشَّهْرَ الْحَرَامَ وَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ: يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٍ فِيهِ كَبِيرٌ وَصَدٌّ عَنِ سَبِيلِ اللَّهِ [الْبَقَرَةُ 217] وَلَمْ يَثْبُتْ نَسْخُ هَذَا بِنَصٍّ يَجِبُ الْمَصِيرُ إِلَيْهِ وَلَا أَجْمَعَتِ الْأُمَّةُ عَلَى نَسْخِهِ. قَالَ [الْبُرْهَانُ] فِي النُّورِ: وَهُوَ كَلَامٌ حَسَنٌ مَلِيحٌ لَكِنَّهُ عَلَى مَا اخْتَارَهُ مِنْ عَدَمِ نَسْخِ الْقِتَالِ فِي الشَّهْرِ الْحَرَامِ وَسَلَفِهِ عَطَاءٍ وَأَهْلِ الظَّاهِرِ وَشَيْخِهِ أَبِي الْعَبَّاسِ بْنِ تَيْمِيَةَ وَهُوَ خِلَافُ مَا عَلَيْهِ الْمُعْظَمُ. وَقَوْلُهُ فِي قِصَّةِ الْعَلَاءِ بْنِ الْحَضْرَمِيِّ صَوَابُهُ عَمْرُو بْنُ الْحَضْرَمِيِّ أَخُو الْعَلَاءِ وَالْعَلَاءُ لَيْسَ صَاحِبَ هَذِهِ السَّرِيَّةِ بَلْ صَاحِبُهَا وَأَمِيرُهَا عَبْدُ اللَّهِ بْنُ جَحْشٍ. الثَّالِثُ: قَالَ فِي الْفَتْحِ: لَا يُغَايِرُ مَا فِي الصَّحِيحِ أَنَّ هَذِهِ السَّرِيَّةَ بَعَثَهَا رَسُولُ اللَّهِ ﷺ لِتَرْصُدَ عِيرًا لِقُرَيْشٍ، وَمَا ذَكَرَهُ ابْنُ سَعْدٍ أَنَّ رَسُولَ اللَّهِ ﷺ بَعَثَهُمْ لِحَيٍّ مِنْ جُهَيْنَةَ وَأَنَّ ذَلِكَ كَانَ فِي شَهْرِ رَجَبٍ لِإِمْكَانِ الْجَمْعِ بَيْنَ كَوْنِهِمْ يَتَلَقَّوْنَ عِيرًا لِقُرَيْشٍ وَيَقْصِدُونَ حَيًّا مِنْ جُهَيْنَةَ، وَيُقَوِّي هَذَا الْجَمْعَ مَا عِنْدَ مُسْلِمٍ مِنْ طَرِيقِ عُبَيْدِ اللَّهِ بْنِ مُقْسَمٍ عَنْ جَابِرٍ قَالَ: بَعَثَ رَسُولُ اللَّهِ ﷺ بَعْثًا إِلَى أَرْضِ جُهَيْنَةَ، فَذَكَرَ الْقِصَّةَ. لَكِنْ تَلَقِّي عِيرِ قُرَيْشٍ مَا يُتَصَوَّرُ أَنْ يَكُونَ فِي الْوَقْتِ الَّذِي ذَكَرَهُ ابْنُ سَعْدٍ فِي رَجَبٍ سَنَةَ ثَمَانٍ لِأَنَّهُمْ حِينَئِذٍ كَانُوا فِي الْهُدْنَةِ بَلْ يَقْتَضِي مَا فِي الصَّحِيحِ أَنٍ تَكُونَ هَذِهِ السَّرِيَّةُ فِي سَنَةِ سِتٍّ، أَوْ قَبْلَهَا قَبْلَ الْهُدْنَةِ يُحْتَمَلُ أَنْ يَكُونَ تَلَقِّيهِمُ الْعِيرَ لَيْسَ لِمُحَارَبَتِهِمْ بَلْ لِحِفْظِهِمْ مِنْ جُهَيْنَةَ. وَلِهَذَا لَمْ يَقَعْ فِي شَيْءٍ مِنْ طُرُقِ الْخَبَرِ أَنَّهُمْ قَاتَلُوا أَحَدًا بَلْ أَنَّهُمْ أَقَامُوا نِصْفَ شَهْرٍ وَأَكْثَرَ فِي مَكَانٍ وَاحِدٍ وَاللَّهُ تَعَالَى أَعْلَمُ. الرَّابِعُ: وَقَعَ فِي رِوَايَةِ أَبِي حَمْزَةَ الْخَوْلَانِيِّ عَنْ جَابِرٍ عَنِ ابْنِ أَبِي عَاصِمٍ فِي كِتَابِ الْأَطْعِمَةِ أَنَّ أَمِيرَ هَذِهِ السَّرِيَّةِ قَيْسُ بْنُ سَعْدِ بْنِ عُبَادَةَ. قَالَ الْحَافِظُ: وَالْمَحْفُوظُ مَا اتَّفَقَتْ عَلَيْهِ رِوَايَاتُ الصَّحِيحَيْنِ أَنَّهُ أَبُو عُبَيْدَةَ بْنَ الْجَرَّاحِ. وَكَانَ أَحَدُ الرُّوَاةِ ظَنَّ مِنْ صَنِيعِ قَيْسِ بْنِ سَعْدٍ فِي تِلْكَ الْغُزَاةِ مَا صَنَعَ مِنْ نَحْرِ الْإِبِلِ الَّتِي نَحَرَهَا أَنَّهُ كَانَ أَمِيرَ السَّرِيَّةِ وَلَيْسَ كَذَلِكَ. الْخَامِسُ: ظَاهِرُ قَوْلِ جَابِرٍ: «بَعَثَ رَسُولُ اللَّهِ ﷺ بَعْثًا فَخَرَجْنَا وَكُنَّا بِبَعْضِ الطَّرِيقِ فَنِيَ. الزَّادُ إِلَخْ». أَنَّهُ كَانَ لَهُمْ زَادٌ بِطَرِيقِ الْعُمُومِ وَزَادٌ بِطَرِيقِ الْخُصُوصِ. فَلَمَّا فَنِيَ الَّذِي بِطَرِيقِ الْعُمُومِ اقْتَضَى رَأْيُ أَبِي عُبَيْدَةَ أَنْ يَجْمَعَ الَّذِي بِطَرِيقِ الْخُصُوصِ لِقَصْدِ الْمُسَاوَاةِ بَيْنَهُمْ فَفَعَلَ فَكَانَ جَمِيعُهُ مِزْوَدًا وَاحِدًا. وَوَقَعَ عِنْدَ مُسْلِمٍ فِي رِوَايَةِ الزُّبَيْرِ عَنْ جَابِرٍ: «بَعَثَنَا رَسُولُ اللَّهِ ﷺ وَأَمَّرَ عَلَيْنَا أَبَا عُبَيْدَةَ نَتَلَقَّى عِيرًا لِقُرَيْشٍ وَزَوَّدَنَا جِرَابًا مِنْ تَمْرٍ لَمْ يَجِدْ لَنَا غَيْرَهُ. فَكَانَ أَبُو عُبَيْدَةَ يُعْطِينَا تَمْرَةً تَمْرَةً». وَظَاهِرُهُ مُخَالِفٌ لِهَذِهِ الرِّوَايَةِ. وَيُمْكِنُ الْجَمْعُ بِأَنَّ الزَّادَ الْعَامَّ كَانَ قَدْرَ جِرَابٍ. فَلَمَّا تَعَدَّدَ وَجَمَعَ أَبُو عُبَيْدَةَ الزَّادَ الْخَاصَّ اتَّفَقَ أَنَّهُ صَارَ قَدْرَ جِرَابٍ، وَيَكُونُ كُلٌّ مِنَ الرَّاوِيَيْنِ ذَكَرَ مَا لَمْ يَذْكُرِ الْآخَرُ. وَأَمَّا تَفْرِقَةُ ذَلِكَ تَمْرَةً تَمْرَةً، فَكَانَ فِي ثَانِي الْحَالِ. وَقَدْ رَوَى الْبُخَارِيُّ فِي الْجِهَادِ مِنْ طَرِيقِ وَهْبِ بْنِ كَيْسَانَ عَنْ جَابِرٍ: «خَرَجْنَا وَنَحْنُ ثَلَاثُمِائَةٍ نَحْمِلُ زَادَنَا عَلَى رِقَابِنَا فَفَنِيَ زَادُنَا حَتَّى كَانَ الرَّجُلُ مِنَّا يَأْكُلُ [كُلَّ يَوْمٍ] تَمْرَةً». وَأَمَّا قَوْلُ عِيَاضٍ: «يَحْتَمِلُ أَنَّهُ لَمْ يَكُنْ فِي أَزْوَادِهِمْ تَمْرٌ غَيْرُ الْجِرَابِ الْمَذْكُورِ» فَمَرْدُودٌ لِأَنَّ حَدِيثَ جَابِرٍ الَّذِي صَدَرَ بِهِ الْبُخَارِيُّ صَرِيحٌ فِي أَنَّ الَّذِي اجْتَمَعَ مِنْ أَزْوَادِهِمْ كَانَ مِزْوَدَ تَمْرٍ. وَرِوَايَةُ أَبِي الزُّبَيْرِ صَرِيحَةٌ فِي أَنَّ النَّبِيَّ ﷺ زَوَّدَهُمْ جِرَابًا مِنْ تَمْرٍ فَيَصِحُّ أَنَّ التَّمْرَ كَانَ مَعَهُمْ مِنْ غَيْرِ الْجِرَابِ. وَأَمَّا قَوْلُ غَيْرِهِ يُحْتَمَلُ أَنْ يَكُونَ تَفْرِقَتُهُ عَلَيْهِمْ تَمْرَةً تَمْرَةً كَانَ مِنَ الْجِرَابِ النَّبَوِيِّ ﷺ قَصْدًا لِلْبَرَكَةِ، وَكَانَ يُفَرَّقُ عَلَيْهِمْ مِنَ الْأَزْوَادِ الَّتِي اجْتَمَعَتْ أَكْثَرُ مِنْ ذَلِكَ فَبَعِيدٌ مِنْ ظَاهِرِ السِّيَاقِ، بَلْ فِي رِوَايَةِ هِشَامِ بْنِ عُرْوَةَ عِنْدَ ابْنِ عَبْدِ الْبَرِّ. فَقَلَّتْ أَزْوَادُنَا حَتَّى كَانَ يُصِيبُ الرَّجُلَ مِنَّا التَّمْرَةُ. السَّادِسُ: فِي رِوَايَةِ وَهْبِ بْنِ كَيْسَانَ عَنْ جَابِرٍ: «فَأَكَلَ مِنْهُ الْقَوْمُ ثَمَانِيَ عَشْرَةَ لَيْلَةً». وَفِي رِوَايَةِ عَمْرِو بْنِ دِينَارٍ: «فَأَكَلْنَا مِنْهُ نِصْفَ شَهْرٍ». وَفِي رِوَايَةِ أَبِي الزُّبَيْرِ: «فَأَقَمْنَا عَلَيْهَا شَهْرًا». وَيُجْمَعُ بَيْنَ هَذَا الِاخْتِلَافِ بِأَنَّ الَّذِي قَالَ: ثَمَانِيَ عَشْرَةَ، ضَبَطَ مَا لَمْ يَضْبِطْ غَيْرُهُ أَوْ أَنَّ مَنْ قَالَ نِصْفَ شَهْرٍ أَلْغَى الْكَسْرَ الزَّائِدَ وَهُوَ ثَلَاثَةُ أَيَّامٍ، وَمَنْ قَالَ شَهْرًا جَبَرَ الْكَسْرَ وَضَمَّ بَقِيَّةَ الْمُدَّةِ الَّتِي كَانَتْ قَبْلَ وِجْدَانِهِمُ الْحُوتَ إِلَيْهَا. وَرَجَّحَ النَّوَوِيُّ رِوَايَةَ أَبِي الزُّبَيْرِ لِمَا فِيهَا مِنَ الزِّيَادَةِ. قَالَ ابْنُ التِّينِ: إِحْدَى الرِّوَايَتَيْنِ وَهُمْ. وَوَقَعَ فِي رِوَايَةِ الْحَاكِمِ: اثْنَا عَشَرَ يَوْمًا، وَهِيَ شَاذَّةٌ وَأَشِذُّ مِنْهَا رِوَايَةُ الْخَوْلَانِيِّ: أَقَمْنَا قَبْلَهَا ثَلَاثًا. وَلَعَلَّ الْجَمْعَ الَّذِي ذَكَرْتُهُ أَوْلَى. السَّابِعُ: لَا تُخَالِفُ رِوَايَةُ أَبِي حَمْزَةَ الْخَوْلَانِيِّ رِوَايَةَ أَبِي الزُّبَيْرِ فِي لَحْمِ الْحُوتِ لِأَنَّ رِوَايَةَ أَبِي حَمْزَةَ تُحْمَلُ عَلَى أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ذَلِكَ ازْدِيَادًا مِنْهُ بَعْدَ أَنْ أَحْضَرُوا لَهُ مِنْهُ مَا ذُكِرَ، أَوْ قَالَ ذَلِكَ قَبْلَ أَنْ يُحْضِرُوا لَهُ مِنْهُ، وَكَانَ الَّذِي أَحْضَرُوهُ مَعَهُمْ لَمْ يُرْوِحْ فَأَكَلَ مِنْهُ ﷺ. الثَّامِنُ: وَقَعَ فِي آخِرِ صَحِيحٍ مُسْلِمٍ مِنْ طَرِيقِ عُبَادَةَ بْنِ الْوَلِيدِ بْنِ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: خَرَجْتُ أَنَا وَأَبِي نَطْلُبُ الْعِلْمَ. فَذَكَرَ الْحَدِيثَ، وَفِيهِ فَرَأَيْنَا جَابِرَ بْنَ عَبْدِ اللَّهِ فِي مَسْجِدِهِ. الْحَدِيثَ. وَفِيهِ سِرْنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ بَطْنِ بُوَاطٍ. الْحَدِيثَ. وَفِيهِ سِرْنَا مَعَ رَسُولِ اللَّهِ ﷺ: وَكَانَ قُوتُ كُلِّ أَحَدٍ مِنَّا فِي كُلِّ يَوْمٍ تَمْرَةً. الْحَدِيثُ. وَفِي آخِرِهِ: شَكَا النَّاسُ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: «عَسَى اللَّهُ أَنْ يُطْعِمَكُمْ». فَأَتَيْنَا سِيفَ الْبَحْرِ، فَزَجَرَ الْبَحْرُ زَجْرَةً فَأَلْقَى دَابَّةً، فَأَوْرَيْنَا عَلَى شَقِّهَا النَّارَ فَاطَّبَخْنَا وَاشْتَوَيْنَا وَأَكَلْنَا وَشَبِعْنَا. قَالَ جَابِرٌ: فَدَخَلْتُ أَنَا وَفُلَانٌ حَتَّى عَدَّ خَمْسَةً فِي فِجَاجِ عَيْنِهَا مَا يَرَانَا أَحَدٌ، وَأَخَذْنَا ضِلْعًا مِنْ أَضْلَاعِهَا فَقَوَّمْنَاهُ وَدَعَوْنَا أَعْظَمَ رَجُلٍ فِي الرَّكْبِ وَأَعْظَمَ جَمَلٍ فِي الرَّكْبِ وَأَعْظَمَ كِفْلٍ فِي الرَّكْبِ فَدَخَلَ تَحْتَهُ مَا يُطَأْطِئُ رَأْسَهُ. قَالَ الْحَافِظُ رَحِمَهُ اللَّهُ تَعَالَى: وَظَاهِرُ سِيَاقِهِ أَنَّ ذَلِكَ وَقَعَ فِي غَزْوَةٍ لَهُمْ مَعَ رَسُولِ اللَّهِ ﷺ، لَكِنْ يُمْكِنُ حَمْلُ قَوْلِهِ: فَأَتَيْنَا سِيفَ الْبَحْرِ عَلَى أَنَّهُ مَعْطُوفٌ عَلَى شَيْءٍ مَحْذُوفٍ تَقْدِيرُهُ: فَبَعَثَنَا رَسُولُ اللَّهِ ﷺ، فِي سَفَرٍ فَأَتَيْنَا إِلَخْ، فَتَتَّحِدُ مَعَ الْقِصَّةِ الَّتِي فِي صَحِيحِ الْبُخَارِيِّ. وقال ابن القيم رحمه الله تعالى في الفوائد المستفادة من قصة هذه الغزوة: جَوَازُ أَكْلِ وَرَقِ الشَّجَرِ عِنْدَ الْمَخْمَصَةِ وَكَذَلِكَ عُشْبُ الْأَرْضِ . وَفِيهَا: جَوَازُ نَهْيِ الْإِمَامِ وَأَمِيرِ الْجَيْشِ لِلْغُزَاةِ عَنْ نَحْرِ ظُهُورِهِمْ وَإِنِ احْتَاجُوا إِلَيْهِ خَشْيَةَ أَنْ يَحْتَاجُوا إِلَى ظَهْرِهِمْ عِنْدَ لِقَاءِ عَدُوِّهِمْ، وَيَجِبُ عَلَيْهمُ الطَّاعَةُ إِذَا نَهَاهُمْ. وَفِيهَا: جَوَازُ أَكْلِ مَيْتَةِ الْبَحْرِ وَأَنَّهَا لَمْ تَدْخُلْ فِي قَوْلِهِ عَزَّ وَجَلَّ: ( حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ ) [ الْمَائِدَةِ: 3 ]، وَقَدْ قَالَ تَعَالَى: ( أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُهُ مَتَاعًا لَكُمْ ) [ الْمَائِدَةِ: 5 ]، وَقَدْ صَحَّ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ، وَعَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَجَمَاعَةٍ مِنَ الصَّحَابَةِ، أَنَّ صَيْدَ الْبَحْرِ مَا صِيدَ مِنْهُ وَطَعَامَهُ مَا مَاتَ فِيهِ، وَفِي السُّنَنِ عَنِ ابْنِ عُمَرَ مَرْفُوعًا وَمَوْقُوفًا: " أُحِلَّتْ لَنَا مَيْتَتَانِ وَدَمَانِ، فَأَمَّا الْمَيْتَتَانِ فَالسَّمَكُ وَالْجَرَادُ، وَأَمَّا الدَّمَانِ فَالْكَبِدُ وَالطِّحَالُ "، حَدِيثٌ حَسَنٌ. وَهَذَا الْمَوْقُوفُ فِي حُكْمِ الْمَرْفُوعِ؛ لِأَنَّ قَوْلَ الصَّحَابِيِّ: أُحِلَّ لَنَا كَذَا، وَحُرِّمَ عَلَيْنَا، يَنْصَرِفُ إِلَى إِحْلَالِ النَّبِيِّ ﷺ وَتَحْرِيمِهِ. فَإِنْ قِيلَ فَالصَّحَابَةُ فِي هَذِهِ الْوَاقِعَةِ كَانُوا مُضْطَرِّينَ، وَلِهَذَا لَمَّا هَمُّوا بِأَكْلِهَا قَالُوا: إِنَّهَا مَيْتَةٌ، وَقَالُوا: نَحْنُ رُسُلُ رَسُولِ اللَّهِ ﷺ وَنَحْنُ مُضْطَرُّونَ، فَأَكَلُوا، وَهَذَا دَلِيلٌ عَلَى أَنَّهُمْ لَوْ كَانُوا مُسْتَغْنِينَ عَنْهَا لَمَا أَكَلُوا مِنْهَا. قِيلَ: لَا رَيْبَ أَنَّهُمْ كَانُوا مُضْطَرِّينَ وَلَكِنْ هَيَّأَ اللَّهُ لَهُمْ مِنَ الرِّزْقِ أَطْيَبَهُ وَأَحَلَّهُ، وَقَدْ قَالَ النَّبِيُّ ﷺ لَهُمْ بَعْدَ أَنْ قَدِمُوا: " هَلْ بَقِيَ مَعَكُمْ مِنْ لَحْمِهِ شَيْءٌ ؟ " قَالُوا: نَعَمْ، فَأَكَلَ مِنْهُ النَّبِيُّ ﷺ وَقَالَ: " إِنَّمَا هُوَ رِزْقٌ سَاقَهُ اللَّهُ لَكُمْ " وَلَوْ كَانَ هَذَا رِزْقَ مُضْطَرٍّ لَمْ يَأْكُلْ مِنْهُ رَسُولُ اللَّهِ ﷺ فِي حَالِ الِاخْتِيَارِ، ثُمَّ لَوْ كَانَ أَكْلُهُمْ مِنْهَا لِلضَّرُورَةِ، فَكَيْفَ سَاغَ لَهُمْ أَنْ يَدَّهِنُوا مِنْ وَدَكِهَا، وَيُنَجِّسُوا بِهِ ثِيَابَهُمْ وَأَبْدَانَهُمْ، وَأَيْضًا فَكَثِيرٌ مِنَ الْفُقَهَاءِ لَا يُجَوِّزُ الشِّبَعَ مِنَ الْمَيْتَةِ، إِنَّمَا يُجَوِّزُونَ مِنْهَا سَدَّ الرَّمَقِ، وَالسَّرِيَّةُ أَكَلَتْ مِنْهَا حَتَّى ثَابَتْ إِلَيْهِمْ أَجْسَامُهُمْ، وَسَمِنُوا، وَتَزَوَّدُوا مِنْهَا. فَإِنْ قِيلَ: إِنَّمَا يَتِمُّ لَكُمُ الِاسْتِدْلَالُ بِهَذِهِ الْقِصَّةِ إِذَا كَانَتْ تِلْكَ الدَّابَّةُ قَدْ مَاتَتْ فِي الْبَحْرِ، ثُمَّ أَلْقَاهَا مَيْتَةً، وَمنَ الْمَعْلُومِ أَنَّهُ كَمَا يَحْتَمِلُ ذَلِكَ يَحْتَمِلُ أَنْ يَكُونَ الْبَحْرُ قَدْ جَزَرَ عَنْهَا وَهِيَ حَيَّةٌ فَمَاتَتْ بِمُفَارَقَةِ الْمَاءِ، وَذَلِكَ ذَكَاتُهَا وَذَكَاةُ حَيَوَانِ الْبَحْرِ، وَلَا سَبِيلَ إِلَى دَفْعِ هَذَا الِاحْتِمَالِ، كَيْفَ وَفِي بَعْضِ طُرُقِ الْحَدِيثِ: "فَجَزَرَ الْبَحْرُ عَنْ حُوتٍ كَالظَّرِبِ " قِيلَ: هَذَا الِاحْتِمَالُ مَعَ بُعْدِهِ جِدًّا فَإِنَّهُ يَكَادُ يَكُونُ خَرْقًا لِلْعَادَةِ، فَإِنَّ مِثْلَ هَذِهِ الدَّابَّةِ إِذَا كَانَتْ حَيَّةً إِنَّمَا تَكُونُ فِي لُجَّةِ الْبَحْرِ وَثَبَجِهِ دُونَ سَاحِلِهِ وَمَا رَقَّ مِنْهُ وَدَنَا مِنَ الْبَرِّ، وَأَيْضًا فَإِنَّهُ لَا يَكْفِي ذَلِكَ فِي الْحِلِّ؛ لِأَنَّهُ إِذَا شُكَّ فِي السَّبَبِ الَّذِي مَاتَ بِهِ الْحَيَوَانُ، هَلْ هُوَ سَبَبٌ مُبِيحٌ لَهُ أَوْ غَيْرُ مُبِيحٍ ؟ لَمْ يَحِلَّ الْحَيَوَانُ، كَمَا قَالَ النَّبِيُّ ﷺ فِي الصَّيْدِ يُرْمَى بِالسَّهْمِ، ثُمَّ يُوجَدُ فِي الْمَاءِ: وَإِنْ وَجَدْتَهُ غَرِيقًا فِي الْمَاءِ فَلَا تَأْكُلْهُ فَإِنَّكَ لَا تَدْرِي الْمَاءُ قَتَلَهُ أَوْ سَهْمُكَ " فَلَوْ كَانَ الْحَيَوَانُ الْبَحْرِيُّ حَرَامًا إِذَا مَاتَ فِي الْبَحْرِ لَمْ يُبَحْ. وَهَذَا مِمَّا لَا يُعْلَمُ فِيهِ خِلَافٌ بَيْنِ الْأَئِمَّةِ. وَأَيْضًا فَلَوْ لَمْ تَكُنْ هَذِهِ النُّصُوصُ مَعَ الْمُبِيحِينَ، لَكَانَ الْقِيَاسُ الصَّحِيحُ مَعَهُمْ، فَإِنَّ الْمَيْتَةَ إِنَّمَا حُرِّمَتْ لِاحْتِقَانِ الرُّطُوبَاتِ وَالْفَضَلَاتِ وَالدَّمِ الْخَبِيثِ فِيهَا، وَالذَّكَاةُ لَمَّا كَانَتْ تُزِيلُ ذَلِكَ الدَّمَ وَالْفَضَلَاتِ، كَانَتْ سَبَبَ الْحِلِّ، وَإِلَّا فَالْمَوْتُ لَا يَقْتَضِي التَّحْرِيمَ، فَإِنَّهُ حَاصِلٌ بِالذَّكَاةِ كَمَا يَحْصُلُ بِغَيْرِهَا، وإِذَا لَمْ يَكُنْ فِي الْحَيَوَانِ دَمٌ وَفَضَلَاتٌ تُزِيلُهَا الذَّكَاةُ لَمْ يُحَرَّمْ بِالْمَوْتِ وَلَمْ يُشْتَرَطْ لِحِلِّهِ ذَكَاةٌ كَالْجَرَادِ، وَلِهَذَا لَا يَنْجُسُ بِالْمَوْتِ مَا لَا نَفْسَ لَهُ سَائِلَةٌ كَالذُّبَابِ، وَالنَّحْلَةِ، وَنَحْوِهِمَا، وَالسَّمَكُ ، مِنْ هَذَا الضَّرْبِ، فَإِنَّهُ لَوْ كَانَ لَهُ دَمٌ وَفَضَلَاتٌ تَحْتَقِنُ بِمَوْتِهِ لَمْ يَحِلَّ لِمَوْتِهِ بِغَيْرِ ذَكَاةٍ، وَلَمْ يَكُنْ فَرْقٌ بَيْنَ مَوْتِهِ فِي الْمَاءِ، وَمَوْتِهِ خَارِجَهُ، إِذْ مِنَ الْمَعْلُومِ أَنَّ مَوْتَهُ فِي الْبَرِّ لَا يُذْهِبُ تِلْكَ الْفَضَلَاتِ الَّتِي تُحَرِّمُهُ عِنْدَ الْمُحَرِّمِينَ إِذَا مَاتَ فِي الْبَحْرِ، وَلَوْ لَمْ يَكُنْ فِي الْمَسْأَلَةِ نُصُوصٌ لَكَانَ هَذَا الْقِيَاسُ كَافِيًا، وَاللَّهُ أَعْلَمُ.
Translation
✧ The expedition of Abū ʿUbaydah b. al-Jarrāḥ ؓ to lie in wait for a caravan of Quraysh. According to Muḥammad b. ʿUmar and Ibn Saʿd, the Messenger of Allah ﷺ sent him and those with him against a clan of Juhaynah at al-Qibliyyah, near the seacoast, and it is known as the expedition of al-Khabaṭ and the expedition of the seacoast. The majority of the authorities on the military expeditions said it took place in Rajab of the year eight. The expedition of Abū ʿUbaydah b. al-Jarrāḥ to the seacoast. Imām Mālik said, from Wahb b. Kaysān, from Jābir who said: The Messenger of Allah ﷺ sent out an expedition toward the coast and placed Abū ʿUbaydah b. al-Jarrāḥ in command over them, and they were three hundred men. Jābir said: And I was among them. We set out until when we were partway along the road, the provisions ran out. They brought to Abū ʿUbaydah the provisions of that army, and all of it was collected, and it amounted to two bags of dates. He used to ration it to us little by little every day until it was exhausted, and nothing would come to us except a single date at a time. He said: I said, “What use is one date?” He said, “We certainly felt its loss when it was gone.” He said: Then we reached the sea, and there was a fish like a small hill. He said: That army ate from it for eighteen nights. Then Abū ʿUbaydah ordered two of its ribs to be set up, and he ordered a riding camel to be saddled, and it passed beneath them without touching them. They transmitted it in the two Ṣaḥīḥs from the ḥadīth of Mālik, with something similar. It is also in the two Ṣaḥīḥs by way of Sufyān b. ʿUyaynah, from ʿAmr b. Dīnār, from Jābir who said: The Messenger of Allah ﷺ sent us out, three hundred riders, and our commander was Abū ʿUbaydah b. al-Jarrāḥ, to lie in wait for a caravan of Quraysh. Severe hunger befell us until we ate the khabaṭ leaves, so that army was called the army of al-Khabaṭ. He said: A man slaughtered three camels, then slaughtered three camels, then three more, and Abū ʿUbaydah forbade him. He said: The sea cast up a creature called al-ʿanbar. We ate from it for half a month and used its fat as oil, until our bodies recovered and became sound. Then he mentioned the story of the rib. His statement in the ḥadīth, “to lie in wait for a caravan of Quraysh,” is evidence that this expedition was before the treaty of al-Ḥudaybiyyah. And Allah knows best. The man who slaughtered the camels for them was Qays b. Saʿd b. ʿUbādah, ؓ. Al-Ḥāfiẓ al-Bayhaqī said: Abū ʿAbd Allāh al-Ḥāfiẓ informed us, Abū Bakr b. Isḥāq informed us, Ismāʿīl b. Qutaybah related to us, Yaḥyā b. Yaḥyā related to us, Abū Khaythamah related to us, and he is Zuhayr b. Muʿāwiyah, from Abū al-Zubayr, from Jābir who said: The Messenger of Allah ﷺ sent us out and placed Abū ʿUbaydah in command over us, to intercept a caravan of Quraysh, and he provisioned us with a leather bag of dates, finding nothing else for us. Abū ʿUbaydah would give us a date one by one. He said: I said, “How did you use them?” He said, “We would suck them as a child sucks, then drink water over them, and it would suffice us for our day until night. And we would beat down the khabaṭ leaves with our sticks, then moisten them with water and eat them.” He said: We went on to the seacoast, and there appeared to us on the seacoast something like a huge sandhill. We came to it and found it was a creature called al-ʿanbar. Abū ʿUbaydah said, “It is carrion.” Then he said, “No, rather we are messengers of the Messenger of Allah ﷺ and in the path of Allah, and you have been put to necessity, so eat.” He said: We stayed by it for a month, and we were three hundred, until we grew fat. We would scoop oil from the socket of its eye with large jars, and cut from it pieces like an ox, or like the size of an ox. Abū ʿUbaydah took from us thirteen men and seated them in its eye socket, and he took one of its ribs and set it upright, then saddled the largest camel among us, and it passed beneath it. We provisioned ourselves from its meat as dried strips. When we came to Madinah, we went to the Messenger of Allah ﷺ and mentioned that to him, and he said, “It is provision that Allah brought out for you. Do you have any of its meat with you to feed us?” He said: We sent to the Messenger of Allah ﷺ, and he ate from it. Muslim narrated it from Yaḥyā b. Yaḥyā and Aḥmad b. Yūnus, and Abū Dāwūd from al-Nufaylī, all three from Abū Khaythamah Zuhayr b. Muʿāwiyah al-Juʿfī al-Kūfī, from Abū al-Zubayr Muḥammad b. Muslim b. Tadrus al-Makkī, from Jābir b. ʿAbd Allāh al-Anṣārī. I say - Ibn Kathīr, may Allah Almighty have mercy on him: The implication of most of these accounts is that this expedition was before the treaty of al-Ḥudaybiyyah. In the Maghāzī of Muḥammad b. ʿUmar, and in al-Ghaylāniyyāt: Qays b. Saʿd b. ʿUbādah said, “Who will buy dates from me for a camel that I will slaughter here, and I will pay the price in Madinah?” ʿUmar b. al-Khaṭṭāb began saying, “How strange is this young man! He has no wealth, and he incurs debt on the wealth of others.” Qays found a man of Juhaynah and said, “Sell me a camel, and I will pay you its price in dates in Madinah.” The Juhanī said, “By Allah, I do not know you. Who are you?” He said, “I am Qays b. Saʿd b. ʿUbādah b. Dulaym.” The Juhanī said, “How well I know your lineage! Between me and Saʿd there is friendship, the lord of the people of Yathrib.” So he bought from him five camels, each camel for a wasq of dates, and the Bedouin stipulated dates from the store of the family of Dulaym. Qays said, “Yes.” The Juhanī said, “Bear witness for me.” So he had a number of the Anṣār bear witness, along with a number of the Muhājirūn. ʿUmar b. al-Khaṭṭāb said, “I will not bear witness. This one incurs debt while he has no wealth; the wealth belongs to his father.” The Juhanī said, “By Allah, Saʿd would never betray me through his son over a portion of dates, and I see a handsome face and noble deeds.” Qays took the camels and slaughtered them for them in three places, one camel each day. When the fourth day came, his commander forbade him and said, “Do you intend to break your trust while you have no wealth?” In the ḥadīth of Jābir from the two Shaykhs: He slaughtered three camels, then slaughtered three camels, then three camels, then Abū ʿUbaydah forbade him. Muḥammad b. ʿUmar narrated from Rāfiʿ b. Khadīj ؓ that Abū ʿUbaydah said to Qays, “I adjure you not to slaughter. Do you intend to break your trust while you have no wealth?” Qays said, “O Abū ʿUbaydah, do you think Abū Thābit, while he pays people's debts, bears the burden, and feeds in famine, would not pay on my behalf a portion of dates for people striving in the path of Allah?” Abū ʿUbaydah almost softened toward him, and ʿUmar began saying, “Adjure him firmly.” So he adjured him firmly and refused to let him slaughter, and two camels remained. Qays brought them to Madinah, and they took turns riding them. The news of the hunger that had befallen the people reached Saʿd b. ʿUbādah, and he said, “If Qays is as I know him, he will surely slaughter for the people.” End quote. And in the Ṣaḥīḥ, from Abū Ṣāliḥ Dhakwān al-Sammān, that Qays b. Saʿd b. ʿUbādah said to his father. And in the Musnad of al-Ḥumaydī, from Abū Ṣāliḥ, from Qays: I said to my father, “I was in the army and they became hungry.” He said, “Did you slaughter?” He said, “I slaughtered.” He said, “Then they became hungry?” He said, “I was forbidden.” In the Maghāzī of Muḥammad b. ʿUmar and al-Ghaylāniyyāt, he said: “Who forbade you?” He said, “Abū ʿUbaydah b. al-Jarrāḥ.” He said, “Why?” He said, “He claimed that I have no wealth, and the wealth belongs to your father.” He said, “You have four orchards, the least of which yields fifty wasqs.” He wrote a document to that effect and had Abū ʿUbaydah and others bear witness. The Juhanī came with Qays, and he paid him his wasqs, carried him, and clothed him. According to Ibn Khuzaymah, from Jābir who said: The deed of Qays reached the Messenger of Allah ﷺ, and he said, “Generosity is indeed among the traits of the people of that house.” End quote. Saʿd b. ʿUbādah came to the Messenger of Allah ﷺ and said, “Who will excuse me from Ibn al-Khaṭṭāb? He makes my son seem stingy.” Some benefits derived from this expedition in Subul al-Hudā wa al-Rashād. He said: In al-Hady, the statement of those who said it took place in Rajab is a misapprehension that is not preserved, since it is not preserved from the Messenger of Allah ﷺ that he campaigned in the sacred month, raided in it, or sent out an expedition in it. The polytheists had reproached the Muslims for fighting in the beginning of Rajab in the affair of al-ʿAlāʾ b. al-Ḥaḍramī, and they said, “Muḥammad has made the sacred month permissible.” Allah Almighty revealed concerning that: “They ask you about the sacred month, about fighting therein. Say, ‘Fighting therein is great [sin], and averting [people] from the way of Allah’” [al-Baqarah 217]. The abrogation of this has not been established by a text that must be followed, nor has the community agreed on its abrogation. Al-Burhān said in al-Nūr: It is a fine and elegant statement, but it accords with his chosen view of the non-abrogation of fighting in the sacred month, and with his predecessors ʿAṭāʾ and the Ẓāhirīs, and his shaykh Abū al-ʿAbbās b. Taymiyyah, which is contrary to the majority view. His statement in the affair of al-ʿAlāʾ b. al-Ḥaḍramī, the correct name is ʿAmr b. al-Ḥaḍramī, the brother of al-ʿAlāʾ. Al-ʿAlāʾ was not the one of this expedition; rather, its leader and commander was ʿAbd Allāh b. Jaḥsh. Third: He said in al-Fatḥ: It does not contradict what is in the Ṣaḥīḥ, that the Messenger of Allah ﷺ sent this expedition to lie in wait for a caravan of Quraysh, and what Ibn Saʿd mentioned, that the Messenger of Allah ﷺ sent them against a clan of Juhaynah and that it was in the month of Rajab, because it is possible to reconcile their intercepting a caravan of Quraysh and their heading toward a clan of Juhaynah. This reconciliation is strengthened by what is in Muslim by way of ʿUbayd Allāh b. Miqsam, from Jābir who said: The Messenger of Allah ﷺ sent an expedition to the land of Juhaynah, and he mentioned the story. However, the interception of a caravan of Quraysh cannot be imagined at the time Ibn Saʿd mentioned in Rajab of year eight, because then they were in the truce. Rather, what is in the Ṣaḥīḥ implies that this expedition was in year six or before it, before the truce. It is possible that their intercepting the caravan was not to fight them, but to protect them from Juhaynah. For this reason, none of the chains of the report mention that they fought anyone; rather, they stayed for half a month or more in one place. And Allah Almighty knows best. Fourth: In the narration of Abū Ḥamzah al-Khawlānī, from Jābir, in Ibn Abī ʿĀṣim's Kitāb al-Aṭʿimah, it occurs that the commander of this expedition was Qays b. Saʿd b. ʿUbādah. Al-Ḥāfiẓ said: The preserved version is what the narrations of the two Ṣaḥīḥs agree upon, that he was Abū ʿUbaydah b. al-Jarrāḥ. One of the narrators assumed, from the deed of Qays b. Saʿd in that expedition, the slaughtering of camels that he did, that he was the commander of the expedition, but it is not so. Fifth: The apparent meaning of Jābir's statement: “The Messenger of Allah ﷺ sent out an expedition, and we set out and were partway along the road when the provisions ran out, etc.” is that they had provisions in general and provisions in particular. When the general provisions ran out, Abū ʿUbaydah's judgment required collecting the particular provisions for the purpose of equality among them, and he did so, and all of it was one bag. In Muslim's narration by way of al-Zubayr from Jābir: “The Messenger of Allah ﷺ sent us out and placed Abū ʿUbaydah in command over us, to intercept a caravan of Quraysh, and he provisioned us with a leather bag of dates, finding nothing else for us. Abū ʿUbaydah would give us a date one by one.” Its apparent meaning contradicts this narration. It is possible to reconcile by saying that the general provisions were the size of a leather bag. When they were combined and Abū ʿUbaydah collected the particular provisions, it happened that it became the size of a leather bag, and each narrator mentioned what the other did not. As for the distributing of that one date at a time, it was at the beginning of the situation. Al-Bukhārī narrated in the Book of Jihād by way of Wahb b. Kaysān from Jābir: “We set out, three hundred men, carrying our provisions on our necks, and our provisions ran out until a man among us would eat [every day] one date.” As for the statement of ʿIyāḍ: “It is possible that there were no dates in their provisions other than the mentioned leather bag,” it is rejected because the ḥadīth of Jābir with which al-Bukhārī began is explicit that what was collected from their provisions was a bag of dates. The narration of Abū al-Zubayr is explicit that the Prophet ﷺ provisioned them with a leather bag of dates, so it is correct that dates were with them apart from the leather bag. As for the statement of others: “It is possible that his distributing to them one date at a time was from the Prophetic leather bag ﷺ for the purpose of blessing, while more than that was distributed to them from the collected provisions,” that is far from the apparent context. Rather, in the narration of Hishām b. ʿUrwah according to Ibn ʿAbd al-Barr: Our provisions became so little that a man among us would get one date. Sixth: In the narration of Wahb b. Kaysān from Jābir: “The people ate from it for eighteen nights.” In the narration of ʿAmr b. Dīnār: “We ate from it for half a month.” In the narration of Abū al-Zubayr: “We stayed by it for a month.” This discrepancy is reconciled by saying that the one who said eighteen precisely recorded what others did not, or that the one who said half a month dropped the extra fraction, which is three days, and the one who said a month rounded up the fraction and added the remainder of the period before they found the fish. Al-Nawawī preferred the narration of Abū al-Zubayr because of its addition. Ibn al-Tīn said: One of the two narrations is an error. In al-Ḥākim's narration it occurs: twelve days, which is anomalous, and even more anomalous is al-Khawlānī's narration: We stayed before it for three days. Perhaps the reconciliation I mentioned is preferable. Seventh: The narration of Abū Ḥamzah al-Khawlānī does not contradict the narration of Abū al-Zubayr regarding the meat of the fish, because Abū Ḥamzah's narration is understood to mean that the Messenger of Allah ﷺ said that as a request for more from him after they had brought him some of it as mentioned, or he said that before they brought him some of it, and what they brought with them had not spoiled, so he ate from it ﷺ. The eighth: It occurs at the end of Ṣaḥīḥ Muslim, through the route of ʿUbādah b. al-Walīd b. ʿUbādah b. al-Ṣāmit, who said: I and my father set out seeking knowledge. He mentioned the ḥadīth, and in it: We saw Jābir b. ʿAbd Allāh in his mosque. The ḥadīth. And in it: We traveled with the Messenger of Allah ﷺ in the expedition of Baṭn Buwāṭ. The ḥadīth. And in it: We traveled with the Messenger of Allah ﷺ, and the food of each one of us each day was a single date. The ḥadīth. And at its end: The people complained to the Messenger of Allah ﷺ, so he said: "Perhaps Allah will feed you." Then we came to the shore of the sea, and the sea threw up a great wave of froth, casting out an animal, so we lit a fire on its side, and we cooked and roasted and ate and were filled. Jābir said: I and so-and-so—until he counted five—entered into the sockets of its eye, no one could see us, and we took a rib from its ribs and straightened it, and we called the largest man in the caravan and the largest camel in the caravan and the largest saddle cushion in the caravan, and he entered beneath it without lowering his head. Al-Ḥāfiẓ, may Allah have mercy on him, said: The apparent import of his narration is that this occurred in one of their expeditions with the Messenger of Allah ﷺ, but it is possible to construe his statement "then we came to the shore of the sea" as being connected to an elided antecedent, with the implied sense being: The Messenger of Allah ﷺ dispatched us on a journey, and we came, etc., so it would coincide with the story found in Ṣaḥīḥ al-Bukhārī. Ibn al-Qayyim, may Allah have mercy on him, said regarding the benefits derived from the story of this expedition: It is permissible to eat tree leaves at a time of extreme hunger, and likewise the vegetation of the ground. In it: It is permissible for the imam and the commander of the army to forbid the soldiers from slaughtering their riding beasts even if they are in need, for fear that they will need their mounts when they meet their enemy, and obedience is incumbent upon them when he forbids them. In it: It is permissible to eat the dead of the sea, and such meat is not included in His saying, Mighty and Majestic: "Forbidden to you are carrion and blood" [al-Māʾidah: 3]. And Allah, Exalted is He, has said: "Lawful to you is the game of the sea and its food, a provision for you" [al-Māʾidah: 5]. It has been authentically reported from Abū Bakr al-Ṣiddīq, ʿAbd Allāh b. ʿAbbās, and a group of the Companions that the game of the sea is what is caught from it, and its food is what dies in it. And in the Sunan, from Ibn ʿUmar, both marfūʿ and mawqūf: "Two carrions and two bloods have been made lawful for us: as for the two carrions, they are fish and locusts; and as for the two bloods, they are the liver and the spleen"—a ḥasan ḥadīth. This mawqūf report has the status of marfūʿ because the statement of a Companion, "such-and-such has been made lawful for us" or "forbidden to us," refers to the permission or prohibition of the Prophet ﷺ. If it is said: The Companions in this incident were compelled by necessity, and that is why when they considered eating it, they said, "It is carrion," and they said, "We are the messengers of the Messenger of Allah ﷺ, and we are compelled by necessity," so they ate. This is evidence that had they not been in need of it, they would not have eaten from it. It is said: There is no doubt that they were compelled by necessity, but Allah provided for them the best and most lawful of provision. The Prophet ﷺ said to them after they arrived: "Do you have any of its meat left with you?" They said: Yes. The Prophet ﷺ ate from it and said: "It is merely a provision that Allah has brought to you." Had this been the provision of one compelled by necessity, the Messenger of Allah ﷺ would not have eaten from it while in a state of choice. Moreover, if their eating of it was due to necessity, how could it have been permissible for them to anoint themselves with its fat and to soil their clothes and bodies with it? Furthermore, many jurists do not permit eating one's fill from carrion, but only allow the amount that sustains life, whereas the detachment ate from it until their bodies recovered, they became fat, and they took provisions from it. If it is said: Your argument from this story is only complete if that animal had died in the sea and was then cast out dead. But it is known that just as that is possible, it is also possible that the sea receded from it while it was alive, and it died from being separated from the water, and that is its slaughter, and that is the slaughter of sea animals. There is no way to reject this possibility—how, when in some versions of the ḥadīth: "The sea receded from a fish like a small hill"? It is said: This possibility, aside from being extremely remote, would almost be a violation of the normal order of things, for such an animal, if alive, would only be found in the deep of the sea and its midst, not in its shore or shallow parts near the land. Moreover, that is not sufficient for its lawfulness, because if there is doubt about the cause by which an animal died, whether it is a cause that makes it lawful or not, the animal is not lawful, as the Prophet ﷺ said regarding game that is shot with an arrow and then found in water: "If you find it drowned in the water, do not eat it, for you do not know whether the water killed it or your arrow." So if a sea animal were unlawful when it dies in the sea, it would not be lawful. And this is a point on which no disagreement is known among the imams. Moreover, even if these texts were not on the side of those who permit it, sound analogy would be with them, because carrion is prohibited on account of the retention of moistures, waste products, and impure blood in it; and slaughter, since it removes that blood and waste, is the cause of lawfulness. For death itself does not entail prohibition, since death occurs by slaughter just as it occurs by other means. If an animal has no blood and waste that slaughter would remove, it is not prohibited by death and no slaughter is required for its lawfulness, as with locusts. For this reason, things that have no flowing blood, such as flies, bees, and the like, do not become impure by death, and fish belong to this category. If fish had blood and waste that would be retained upon death, it would not be lawful when it dies without slaughter, and there would be no difference between its death in water and its death outside it, since it is known that its death on land does not remove the waste that would render it forbidden, according to those who prohibit it, when it dies in the sea. Even if there were no texts on the matter, this analogy would suffice. And Allah knows best.
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