Tarikh (al-Tabari) 994
The Great Expedition of Badr
وَقَدِ اخْتَلَفَتِ الصَّحَابَةُ، ؓ، يَوْمَ بَدْرٍ فِي الْمَغَانِمِ مِنَ الْمُشْرِكِينَ يَوْمَئِذٍ، لِمَنْ تَكُونُ مِنْهُمْ، وَكَانُوا ثَلَاثَةَ أَصْنَافٍ حِينَ وَلَّى الْمُشْرِكُونَ، فَفِرْقَةٌ أَحْدَقَتْ بِرَسُولِ اللَّهِ ﷺ، تَحْرُسُهُ خَوْفًا مِنْ أَنْ يَرْجِعَ أَحَدٌ مِنَ الْمُشْرِكِينَ إِلَيْهِ، وَفِرْقَةٌ سَاقَتْ وَرَاءَ الْمُشْرِكِينَ يَقْتُلُونَ مِنْهُمْ وَيَأْسِرُونَ، وَفِرْقَةٌ جَمَعَتِ الْمَغَانِمَ مِنْ مُتَفَرِّقَاتِ الْأَمَاكِنِ، فَادَّعَى كُلُّ فَرِيقٍ مِنْ هَؤُلَاءِ أَنَّهُ أَحَقُّ بِالْمَغْنَمِ مِنَ الْآخَرَيْنِ، لِمَا صَنَعَ مِنَ الْأَمْرِ الْمُهِمِّ. قَالَ ابْنُ إِسْحَاقَ: وَحَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ الْحَارِثِ وَغَيْرُهُ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ مَكْحُولٍ، عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ، قَالَ: سَأَلْتُ عُبَادَةَ بْنَ الصَّامِتِ عَنِ الْأَنْفَالِ، فَقَالَ فِينَا أَصْحَابَ بَدْرٍ نَزَلَتْ حِينَ اخْتَلَفْنَا فِي النَّفْلِ وَسَاءَتْ فِيهِ أَخْلَاقُنَا، فَنَزَعَهُ اللَّهُ مِنْ أَيْدِينَا، فَجَعَلَهُ إِلَى رَسُولِ اللَّهِ ﷺ، فَقَسَمَهُ بَيْنَ الْمُسْلِمِينَ عَنْ بَوَاءٍ، يَقُولُ: عَنْ سَوَاءٍ. وَهَكَذَا رَوَاهُ أَحْمَدُ، عَنْ مُحَمَّدِ بْنِ سَلَمَةَ، عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بِهِ. وَمَعْنَى قَوْلِهِ: عَلَى السَّوَاءِ. أَيْ سَاوَى فِيهَا بَيْنَ الَّذِينَ جَمَعُوهَا، وَبَيْنَ الَّذِينَ اتَّبَعُوا الْعَدُوَّ، وَبَيْنَ الَّذِينَ ثَبَتُوا تَحْتَ الرَّايَاتِ، لَمْ يُخَصِّصْ بِهَا فَرِيقًا مِنْهُمْ مِمَّنِ ادَّعَى التَّخْصِيصَ بِهَا، وَلَا يَنْفِي هَذَا تَخْمِيسَهَا وَصَرْفَ الْخُمُسِ فِي مَوَاضِعِهِ، كَمَا قَدْ يَتَوَهَّمُهُ بَعْضُ الْعُلَمَاءِ، مِنْهُمْ أَبُو عُبَيْدٍ وَغَيْرُهُ. وَاللَّهُ أَعْلَمُ. بَلْ قَدْ تَنَفَّلَ رَسُولُ اللَّهِ ﷺ سَيْفَهُ ذَا الْفَقَارِ مِنْ مَغَانِمِ بَدْرٍ . قَالَ ابْنُ جَرِيرٍ: وَكَذَا اصْطَفَى جَمَلًا لِأَبِي جَهْلٍ، كَانَ فِي أَنْفِهِ بُرَةٌ مِنْ فِضَّةٍ. وَهَذَا قَبْلَ إِخْرَاجِ الْخُمُسِ أَيْضًا. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو، ثَنَا أَبُو إِسْحَاقَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ أَبِي سَلَّامٍ، عَنْ أَبِي أُمَامَةَ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ قَالَ: خَرَجْنَا مَعَ النَّبِيِّ ﷺ فَشَهِدْتُ مَعَهُ بَدْرًا، فَالْتَقَى النَّاسُ فَهَزَمَ اللَّهُ الْعَدُوَّ، فَانْطَلَقَتْ طَائِفَةٌ فِي آثَارِهِمْ يَهْزِمُونَ وَيَقْتُلُونَ، وَأَكَبَّتْ طَائِفَةٌ عَلَى الْعَسْكَرِ يَحْوُونَهُ وَيَجْمَعُونَهُ، وَأَحْدَقَتْ طَائِفَةٌ بِرَسُولِ اللَّهِ ﷺ، لَا يُصِيبُ الْعَدُوُّ مِنْهُ غِرَّةً، حَتَّى إِذَا كَانَ اللَّيْلُ، وَفَاءَ النَّاسُ بَعْضُهُمْ إِلَى بَعْضٍ، قَالَ الَّذِينَ جَمَعُوا الْغَنَائِمَ: نَحْنُ حَوَيْنَاهَا فَلَيْسَ لِأَحَدٍ فِيهَا نَصِيبٌ. وَقَالَ الَّذِينَ خَرَجُوا فِي طَلَبِ الْعَدُوِّ: لَسْتُمْ بِأَحَقَّ بِهَا مِنَّا، نَحْنُ نَفَيْنَا مِنْهَا الْعَدُوَّ وَهَزَمْنَاهُمْ. وَقَالَ الَّذِينَ أَحْدَقُوا بِرَسُولِ اللَّهِ ﷺ: خِفْنَا أَنْ يُصِيبَ الْعَدُوُّ مِنْهُ غِرَّةً، فَاشْتَغَلْنَا بِهِ فَنَزَلَتْ: يَسْأَلُونَكَ عَنِ الْأَنْفَالِ قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنَّ كُنْتُمْ مُؤْمِنِينَ [ الْأَنْفَالِ: 1 ]. فَقَسَمَهَا رَسُولُ اللَّهِ ﷺ، عَلَى فُوَاقٍ بَيْنَ الْمُسْلِمِينَ، وَكَانَ رَسُولُ اللَّهِ ﷺ إِذَا أَغَارَ فِي أَرْضِ الْعَدُوِّ نَفَّلَ الرُّبُعَ، فَإِذَا أَقْبَلَ رَاجِعًا نَفَّلَ الثُّلُثَ، وَكَانَ يَكْرَهُ الْأَنْفَالَ. وَمَعْنَى الْكَلَامِ أَنَّ الْأَنْفَالَ مَرْجِعُهَا إِلَى حُكْمِ اللَّهِ وَرَسُولِهِ، يَحْكُمَانِ فِيهَا بِمَا فِيهِ الْمَصْلَحَةُ لِلْعِبَادِ فِي الْمَعَاشِ وَالْمَعَادِ، وَلِهَذَا قَالَ تَعَالَى: قُلِ الْأَنْفَالُ لِلَّهِ وَالرَّسُولِ فَاتَّقُوا اللَّهَ وَأَصْلِحُوا ذَاتَ بَيْنِكُمْ وَأَطِيعُوا اللَّهَ وَرَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ ثُمَّ ذَكَرَ مَا وَقَعَ فِي قِصَّةِ بَدْرٍ، وَمَا كَانَ مِنَ الْأَمْرِ حَتَّى انْتَهَى إِلَى قَوْلِهِ تَعَالَى: وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ الْآيَةَ [ الْأَنْفَالِ: 41 ]. فَالظَّاهِرُ أَنَّ هَذِهِ الْآيَةَ مُبَيِّنَةٌ لِحُكْمِ اللَّهِ فِي الْأَنْفَالِ، الَّذِي جَعَلَ مَرَدَّهُ إِلَيْهِ وَإِلَى رَسُولِهِ ﷺ، فَبَيَّنَهُ تَعَالَى، وَحَكَمَ فِيهَا بِمَا أَرَادَ تَعَالَى، وَهُوَ قَوْلُ ابْنِ زَيْدٍ، وَقَدْ زَعَمَ أَبُو عُبَيْدٍ الْقَاسِمُ بْنُ سَلَّامٍ، رَحِمَهُ اللَّهُ، أَنَّ رَسُولَ اللَّهِ ﷺ قَسَمَ غَنَائِمَ بَدْرٍ عَلَى السَّوَاءِ بَيْنَ النَّاسِ، وَلَمْ يُخَمِّسْهَا، ثُمَّ نَزَلَ بَيَانُ الْخُمُسِ بَعْدَ ذَلِكَ نَاسِخًا لِمَا تَقَدَّمَ، وَهَكَذَا رَوَى الْوَالِبِيُّ، عَنِ ابْنِ عَبَّاسٍ، وَبِهِ قَالَ مُجَاهِدٌ، وَعِكْرِمَةُ وَالسُّدِّيُّ، وَفِي هَذَا نَظَرٌ. وَاللَّهُ أَعْلَمُ، فَإِنَّ سِيَاقَ الْآيَاتِ قَبْلَ آيَةِ الْخُمُسِ وَبَعْدَهَا، كُلُّهَا فِي غَزْوَةِ بَدْرٍ، فَيَقْتَضِي أَنَّ ذَلِكَ نَزَلَ جُمْلَةً فِي وَقْتٍ وَاحِدٍ غَيْرِ مُتَفَاصِلٍ بِتَأَخُّرٍ يَقْتَضِي نَسْخَ بَعْضِهِ بَعْضًا، ثُمَّ فِي " الصَّحِيحَيْنِ " عَنْ عَلِيٍّ، ؓ، أَنَّهُ قَالَ فِي قِصَّةِ شَارِفَيْهِ اللَّذَيْنِ اجْتَبَّ أَسْنِمَتَهُمَا حَمْزَةُ: إِنَّ إِحْدَاهُمَا كَانَتْ مِنَ الْخُمُسِ يَوْمَ بَدْرٍ. مَا يَرُدُّ صَرِيحًا عَلَى أَبِي عُبَيْدٍ، أَنَّ غَنَائِمَ بَدْرٍ لَمْ تُخَمَّسْ. وَاللَّهُ أَعْلَمُ. بَلْ خُمِّسَتْ كَمَا هُوَ قَوْلُ الْبُخَارِيِّ وَابْنِ جَرِيرٍ، وَغَيْرِهِمَا، وَهُوَ الصَّحِيحُ الرَّاجِحُ. وَاللَّهُ أَعْلَمُ.
Translation
✧ The Companions, ؓ, differed on the day of Badr regarding the spoils taken from the polytheists that day, as to who among them should have them. They were of three groups when the polytheists turned in flight: one group surrounded the Messenger of Allah ﷺ, guarding him for fear that any of the polytheists might return to him; one group drove after the polytheists, killing and capturing some of them; and one group gathered the spoils from scattered places. Each of these groups claimed that it was more entitled to the spoils than the other two, because of the important task it had performed. Ibn Isḥāq said: ʿAbd al-Raḥmān b. al-Ḥārith and others narrated to me, from Sulaymān b. Mūsā, from Makḥūl, from Abū Umāmah al-Bāhilī, who said: I asked ʿUbādah b. al-Ṣāmit about the anfāl (spoils), and he said: It was concerning us, the Companions of Badr, that it was revealed, when we differed over the nafl (extra share) and our manners became bad in that regard. So Allah took it out of our hands and gave it to the Messenger of Allah ﷺ, and he divided it among the Muslims equally. Meaning, on an equal basis. This is how Aḥmad narrated it, from Muḥammad b. Salamah, from Muḥammad b. Isḥāq. The meaning of his saying "on an equal basis" is that he made it equal among those who gathered it, those who pursued the enemy, and those who remained steadfast under the banners; he did not single out any group among them with it, from those who claimed exclusive right to it. This does not negate its division into fifths and the allocation of the fifth to its proper recipients, as some scholars, including Abū ʿUbayd and others, might suppose. And Allah knows best. Rather, the Messenger of Allah ﷺ did take his sword Dhū al-Faqār as a chosen share from the spoils of Badr. Ibn Jarīr said: Likewise, he selected a camel that had belonged to Abū Jahl, which had a silver nose ring. This was also before the fifth was taken out. Al-Imām Aḥmad said: Muʿāwiyah b. ʿAmr narrated to us, Abū Isḥāq narrated to us, from ʿAbd al-Raḥmān b. al-Ḥārith b. ʿAbd Allāh b. ʿAyyāsh b. Abī Rabīʿah, from Sulaymān b. Mūsā, from Abū Sallām, from Abū Umāmah, from ʿUbādah b. al-Ṣāmit, who said: We went out with the Prophet ﷺ and I was present with him at Badr. The people met, and Allah defeated the enemy. One group went off in their tracks, routing and killing them; one group fell upon the camp, gathering and collecting it; and one group surrounded the Messenger of Allah ﷺ, so that the enemy could not catch him unawares. When night came and the people returned to one another, those who had collected the spoils said: We gathered them, so no one else has a share in them. Those who had gone out in pursuit of the enemy said: You are not more entitled to them than we are; we drove the enemy away from them and routed them. Those who had surrounded the Messenger of Allah ﷺ said: We feared that the enemy might catch him unawares, so we busied ourselves with him. Then it was revealed: They ask you about the anfāl. Say, "The anfāl are for Allah and the Messenger. So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers" [al-Anfāl: 1]. So the Messenger of Allah ﷺ divided them among the Muslims on equal shares. And when the Messenger of Allah ﷺ raided in enemy territory, he would give a quarter as nafl; and when he was returning, he would give a third; and he disliked the anfāl. The meaning of the statement is that the anfāl are referred to the ruling of Allah and His Messenger, who decide in them what is in the best interest of the servants in their livelihood and their hereafter. Therefore Allah, Exalted is He, said: Say, "The anfāl are for Allah and the Messenger. So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers." Then He mentioned what occurred in the story of Badr and what happened until He reached His saying, Exalted is He: And know that anything you obtain of war booty - then indeed, for Allah is one fifth of it and for the Messenger and for near relatives and the orphans and the needy and the traveler [al-Anfāl: 41]. The apparent meaning is that this verse clarifies Allah's ruling on the anfāl, which He made referred to Him and to His Messenger ﷺ; so He, Exalted is He, explained it and ruled concerning them as He willed. This is the saying of Ibn Zayd. Abū ʿUbayd al-Qāsim b. Sallām, may Allah have mercy on him, claimed that the Messenger of Allah ﷺ divided the spoils of Badr equally among the people and did not take a fifth from them; then the clarification of the fifth was revealed after that, abrogating what preceded. This is likewise narrated by al-Wālibī from Ibn ʿAbbās, and Mujāhid, ʿIkrimah, and al-Suddī held this view. But there is a problem with this. And Allah knows best. For the context of the verses before and after the verse of the fifth is all about the expedition of Badr, which implies that it was revealed as a whole at one time, not separated by a delay that would necessitate one part abrogating another. Furthermore, in the Ṣaḥīḥayn, from ʿAlī, ؓ, regarding the story of his two old camels whose humps Ḥamzah cut off, that one of them was from the fifth on the day of Badr. This clearly refutes Abū ʿUbayd's claim that the spoils of Badr were not divided into fifths. And Allah knows best. Rather, they were divided into fifths, as is the view of al-Bukhārī and Ibn Jarīr and others, and that is the correct and preponderant view. And Allah knows best.
Grades by grader
No grade is recorded for this wording.