Tarikh (al-Tabari) 995
The Great Expedition of Badr
فَصْلٌ وَقَدِ اخْتَلَفَ الصَّحَابَةُ فِي الْأُسَارَى، أَيُقْتَلُونَ أَوْ يُفَادَوْنَ عَلَى قَوْلَيْنِ، كَمَا قَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا عَلِيُّ بْنُ عَاصِمٍ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ، وَذَكَرَ رَجُلًا، عَنِ الْحَسَنِ قَالَ: اسْتَشَارَ رَسُولُ اللَّهِ ﷺ النَّاسَ فِي الْأُسَارَى يَوْمَ بَدْرٍ، فَقَالَ: إِنَّ اللَّهَ، عَزَّ وَجَلَّ، قَدْ أَمْكَنَكُمْ مِنْهُمْ. قَالَ فَقَامَ عُمَرُ فَقَالَ: يَا رَسُولَ اللَّهِ، اضْرِبْ أَعْنَاقَهُمْ. قَالَ: فَأَعْرَضَ عَنْهُ النَّبِيُّ ﷺ، ثُمَّ عَادَ رَسُولُ اللَّهِ ﷺ فَقَالَ: يَا أَيَّهَا النَّاسُ، إِنَّ اللَّهَ قَدْ أَمْكَنَكُمْ مِنْهُمْ، وَإِنَّمَا هُمْ إِخْوَانُكُمْ بِالْأَمْسِ. قَالَ فَقَامَ عُمَرُ فَقَالَ: يَا رَسُولَ اللَّهِ اضْرِبْ أَعْنَاقَهُمْ. فَأَعْرَضَ عَنْهُ النَّبِيُّ ﷺ، ثُمَّ عَادَ النَّبِيُّ ﷺ فَقَالَ لِلنَّاسِ مِثْلَ ذَلِكَ، فَقَامَ أَبُو بَكْرٍ الصِّدِّيقُ، فَقَالَ: يَا رَسُولَ اللَّهِ، نَرَى أَنْ تَعْفُوَ عَنْهُمْ وَأَنْ تَقْبَلَ مِنْهُمُ الْفِدَاءَ. قَالَ فَذَهَبَ عَنْ وَجْهِ رَسُولِ اللَّهِ ﷺ مَا كَانَ فِيهِ مِنَ الْغَمِّ، فَعَفَا عَنْهُمْ وَقَبِلَ مِنْهُمُ الْفِدَاءَ. قَالَ: وَأَنْزَلَ اللَّهُ تَعَالَى: لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ إِلَى آخِرِ الْآيَةِ [ الْأَنْفَالِ: 68 ]. انْفَرَدَ بِهِ أَحْمَدُ. وَقَدْ رَوَى الْإِمَامُ أَحْمَدُ - وَاللَّفْظُ لَهُ - وَمُسْلِمٌ، وَأَبُو دَاوُدَ، وَالتِّرْمِذِيُّ، وَصَحَّحَهُ وَكَذَا عَلِيُّ بْنُ الْمَدِينِيِّ، وَصَحَّحَهُ مِنْ حَدِيثِ عِكْرِمَةَ بْنِ عَمَّارٍ، حَدَّثَنَا سِمَاكٌ الْحَنَفِيُّ أَبُو زُمَيْلٍ، حَدَّثَنِي ابْنُ عَبَّاسٍ، حَدَّثَنِي عُمَرُ بْنُ الْخَطَّابِ، قَالَ: نَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى أَصْحَابِهِ يَوْمَ بَدْرٍ، وَهُمْ ثَلَاثُمِائَةٍ وَنَيِّفٌ، وَنَظَرَ إِلَى الْمُشْرِكِينَ، فَإِذَا هُمْ أَلْفٌ وَزِيَادَةٌ، فَذَكَرَ الْحَدِيثَ كَمَا تَقَدَّمَ إِلَى قَوْلِهِ: فَقُتِلَ مِنْهُمْ سَبْعُونَ رَجُلًا، وَأُسِرَ مِنْهُمْ سَبْعُونَ رَجُلًا، وَاسْتَشَارَ رَسُولُ اللَّهِ ﷺ أَبَا بَكْرٍ وَعَلِيًّا وَعُمَرَ، فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ، هَؤُلَاءِ بَنُو الْعَمِّ وَالْعَشِيرَةُ وَالْإِخْوَانُ، وَإِنِّي أَرَى أَنْ تَأْخُذَ مِنْهُمُ الْفِدْيَةَ، فَيَكُونَ مَا أَخَذْنَاهُ قُوَّةً لَنَا عَلَى الْكُفَّارِ، وَعَسَى أَنْ يَهْدِيَهُمُ اللَّهُ، فَيَكُونُوا لَنَا عَضُدًا. فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا تَرَى يَا بْنَ الْخَطَّابِ ؟ قَالَ: قُلْتُ: وَاللَّهِ مَا أَرَى مَا رَأَى أَبُو بَكْرٍ، وَلَكِنْ أَرَى أَنْ تُمَكِّنَنِي مِنْ فُلَانٍ - قَرِيبٍ لِعُمَرَ - فَأَضْرِبَ عُنُقَهُ، وَتَمَكِّنَ عَلِيًّا مِنْ عَقِيلٍ فَيَضْرِبَ عُنُقَهُ، وَتُمَكِّنَ حَمْزَةَ مِنْ فُلَانٍ أَخِيهِ فَيَضْرِبَ عُنُقَهُ، حَتَّى يَعْلَمَ اللَّهُ أَنَّهُ لَيْسَتْ فِي قُلُوبِنَا هَوَادَةٌ لِلْمُشْرِكِينَ، وَهَؤُلَاءِ صَنَادِيدُهُمْ وَأَئِمَّتُهُمْ وَقَادَتُهُمْ. فَهَوِيَ رَسُولُ اللَّهِ ﷺ مَا قَالَ أَبُو بَكْرٍ، وَلَمْ يَهْوَ مَا قُلْتُ، وَأَخَذَ مِنْهُمُ الْفِدَاءَ. فَلَمَّا كَانَ مِنَ الْغَدِ قَالَ عُمَرُ: فَغَدَوْتُ إِلَى النَّبِيِّ ﷺ فَإِذَا هُوَ قَاعِدٌ وَأَبُو بَكْرٍ، ؓ، وَإِذَا هُمَا يَبْكِيَانِ، فَقُلْتُ: يَا رَسُولَ اللَّهِ، أَخْبِرْنِي مَاذَا يُبْكِيكَ أَنْتَ وَصَاحِبُكَ، فَإِنْ وَجَدْتُ بُكَاءً بِكَيْتُ، وَإِنْ لَمْ أَجِدْ بُكَاءً تَبَاكَيْتُ لِبُكَائِكُمَا ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ لِلَّذِي عَرَضَ عَلَيَّ أَصْحَابُكَ مِنْ أَخْذِهِمُ الْفِدَاءَ، قَدْ عُرِضَ عَلَيَّ عَذَابُكُمْ أَدْنَى مِنْ هَذِهِ الشَّجَرَةِ - لِشَجَرَةٍ قَرِيبَةٍ - وَأَنْزَلَ اللَّهُ تَعَالَى: مَا كَانَ لِنَبِيٍّ أَنْ تَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ مِنَ الْفِدَاءِ، ثُمَّ أَحَلَّ لَهُمُ الْغَنَائِمَ وَذَكَرَ تَمَامَ الْحَدِيثَ. وَقَالَ الْإِمَامُ أَحْمَدُ: حَدَّثَنَا أَبُو مُعَاوِيَةَ، حَدَّثَنَا الْأَعْمَشُ، عَنْ عَمْرِو بْنِ مُرَّةَ، عَنْ أَبِي عُبَيْدَةَ، عَنْ عَبْدِ اللَّهِ قَالَ: لَمَّا كَانَ يَوْمُ بَدْرٍ قَالَ رَسُولُ اللَّهِ ﷺ: مَا تَقُولُونَ فِي هَؤُلَاءِ الْأَسْرَى ؟ قَالَ: فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ، قَوْمُكَ وَأَهْلُكَ، اسْتَبْقِهِمْ وَاسْتَأْنِ بِهِمْ لَعَلَّ اللَّهَ أَنْ يَتُوبَ عَلَيْهِمْ. قَالَ: وَقَالَ عُمَرُ: يَا رَسُولَ اللَّهِ، أَخْرَجُوكَ وَكَذَّبُوكَ، قَرِّبْهُمْ فَاضْرِبْ أَعْنَاقَهُمْ. قَالَ: وَقَالَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ: يَا رَسُولَ اللَّهِ، انْظُرْ وَادِيًا كَثِيرَ الْحَطَبِ فَأَدْخِلْهُمْ فِيهِ ثُمَّ أَضْرِمْهُ عَلَيْهِمْ نَارًا. فَقَالَ الْعَبَّاسُ: قَطَعْتَ رَحِمَكَ. قَالَ: فَدَخَلَ رَسُولُ اللَّهِ ﷺ وَلَمْ يَرُدَّ عَلَيْهِمْ شَيْئًا، فَقَالَ نَاسٌ: يَأْخُذُ بِقَوْلِ أَبِي بَكْرٍ. وَقَالَ نَاسٌ: يَأْخُذُ بِقَوْلِ عُمَرَ. وَقَالَ نَاسٌ: يَأْخُذُ بِقَوْلِ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ. فَخَرَجَ عَلَيْهِمْ فَقَالَ إِنَّ اللَّهَ لَيُلِينُ قُلُوبَ رِجَالٍ فِيهِ حَتَّى تَكُونَ أَلْيَنَ مِنَ اللَّبَنِ، وَإِنَّ اللَّهَ لَيَشُدُّ قُلُوبَ رِجَالٍ فِيهِ حَتَّى تَكُونَ أَشَدَّ مِنَ الْحِجَارَةِ، وَإِنَّ مَثَلَكَ يَا أَبَا بَكْرٍ، كَمَثَلِ إِبْرَاهِيمَ، عَلَيْهِ السَّلَامُ، قَالَ: فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ وَمَثَلَكَ يَا أَبَا بَكْرٍ كَمَثَلِ عِيسَى، قَالَ: إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ. وَإِنَّ مَثَلَكَ يَا عُمَرُ كَمَثَلِ نُوحٍ، قَالَ: رَبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا وَإِنَّ مَثَلَكَ يَا عُمَرُ كَمَثَلِ مُوسَى، قَالَ: رَبَّنَا اطْمِسْ عَلَى أَمْوَالِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلَا يُؤْمِنُوا حَتَّى يَرَوُا الْعَذَابَ الْأَلِيمَ أَنْتُمْ عَالَةٌ، فَلَا يَنْفَلِتَنَّ مِنْهُمْ أَحَدٌ إِلَّا بِفِدَاءٍ أَوْ ضَرْبَةِ عُنُقٍ. قَالَ عَبْدُ اللَّهِ: فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِلَّا سُهَيْلَ بْنَ بَيْضَاءَ، فَإِنِّي قَدْ سَمِعْتُهُ يَذْكُرُ الْإِسْلَامَ. قَالَ فَسَكَتَ. قَالَ فَمَا رَأَيْتُنِي فِي يَوْمٍ أَخْوَفَ أَنْ تَقَعَ عَلَيَّ حِجَارَةٌ مِنَ السَّمَاءِ مِنْ ذَلِكَ الْيَوْمِ، حَتَّى قَالَ: " إِلَّا سُهَيْلَ بْنَ بَيْضَاءَ " قَالَ: فَأَنْزَلَ اللَّهُ مَا كَانَ لِنَبِيٍّ أَنْ تَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ وَاللَّهُ عَزِيزٌ حَكِيمٌ لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ إِلَى آخِرِ الْآيَتَيْنِ. وَهَكَذَا رَوَاهُ التِّرْمِذِيُّ، وَالْحَاكِمُ مِنْ حَدِيثِ أَبِي مُعَاوِيَةَ، وَقَالَ الْحَاكِمُ: صَحِيحُ الْإِسْنَادِ، وَلَمْ يُخْرِجَاهُ. أسر العباس بن عبد المطلب وَقَدْ رَوَى ابْنُ مَرْدَوَيْهِ، وَالْحَاكِمُ فِي " الْمُسْتَدْرَكِ " مِنْ حَدِيثِ عُبَيْدِ اللَّهِ بْنِ مُوسَى، حَدَّثَنَا إِسْرَائِيلُ، عَنْ إِبْرَاهِيمَ بْنِ مُهَاجِرٍ، عَنْ مُجَاهِدٍ، عَنِ ابْنِ عُمَرَ، قَالَ: لَمَّا أُسِرَ الْأُسَارَى يَوْمَ بَدْرٍ أُسِرَ الْعَبَّاسُ فِيمَنْ أُسِرَ، أَسَرَهُ رَجُلٌ مِنَ الْأَنْصَارِ، قَالَ: وَقَدْ أَوْعَدَتْهُ الْأَنْصَارُ أَنْ يَقْتُلُوهُ، فَبَلَغَ ذَلِكَ النَّبِيَّ ﷺ فَقَالَ: إِنِّي لَمْ أَنَمِ اللَّيْلَةَ مِنْ أَجْلِ عَمِّي الْعَبَّاسِ، وَقَدْ زَعَمَتِ الْأَنْصَارُ أَنَّهُمْ قَاتِلُوهُ. قَالَ عُمَرُ: أَفَآتِيهِمْ ؟ قَالَ: نَعَمْ. فَأَتَى عُمَرُ الْأَنْصَارَ، فَقَالَ لَهُمْ: أَرْسِلُوا الْعَبَّاسَ. فَقَالُوا: لَا وَاللَّهِ، لَا نُرْسِلُهُ. فَقَالَ لَهُمْ عُمَرُ: فَإِنْ كَانَ لِرَسُولِ اللَّهِ رِضًى ؟ قَالُوا: فَإِنْ كَانَ لَهُ رِضًى فَخُذْهُ. فَأَخَذَهُ عُمَرُ، فَلَمَّا صَارَ فِي يَدِهِ قَالَ لَهُ عُمَرُ: يَا عَبَّاسُ، أَسْلِمْ فَوَاللَّهِ لَأَنْ تُسْلِمَ أَحَبُّ إِلَيَّ مِنْ أَنْ يُسْلِمَ الْخَطَّابُ، وَمَا ذَاكَ إِلَّا لِمَا رَأَيْتُ رَسُولَ اللَّهِ يُعْجِبُهُ إِسْلَامُكَ. قَالَ وَاسْتَشَارَ رَسُولُ اللَّهِ ﷺ أَبَا بَكْرٍ: فَقَالَ أَبُو بَكْرٍ عَشِيرَتُكَ، فَأَرْسِلْهُمْ. وَاسْتَشَارَ عُمَرَ، فَقَالَ: اقْتُلْهُمْ، فَفَادَاهُمْ رَسُولُ اللَّهِ ﷺ، فَأَنْزَلَ اللَّهُ: مَا كَانَ لِنَبِيٍّ أَنْ تَكُونَ لَهُ أَسْرَى حَتَّى يُثْخِنَ فِي الْأَرْضِ الْآيَةَ. ثُمَّ قَالَ الْحَاكِمُ: هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ، وَلَمْ يُخْرِجَاهُ. وَقَدْ تَكَلَّمَ النَّاسُ، فِي أَيِّ الرَّأْيَيْنِ كَانَ أَصْوَبَ، فَرَجَّحَتْ طَائِفَةٌ قَوْلَ عمر لِهَذَا الْحَدِيثِ، وَرَجَّحَتْ طَائِفَةٌ قَوْلَ أبي بكر، لِاسْتِقْرَارِ الْأَمْرِ عَلَيْهِ، وَمُوَافَقَتِهِ الْكِتَابَ الَّذِي سَبَقَ مِنَ اللَّهِ بِإِحْلَالِ ذَلِكَ لَهُمْ، وَلِمُوَافَقَتِهِ الرَّحْمَةَ الَّتِي غَلَبَتِ الْغَضَبَ، وَلِتَشْبِيهِ النَّبِيِّ ﷺ لَهُ فِي ذَلِكَ بِإِبْرَاهِيمَ وَعِيسَى، وَتَشْبِيهِهِ لعمر بِنُوحٍ وَمُوسَى، وَلِحُصُولِ الْخَيْرِ الْعَظِيمِ الَّذِي حَصَلَ بِإِسْلَامِ أَكْثَرِ أُولَئِكَ الْأَسْرَى، وَلِخُرُوجِ مَنْ خَرَجَ مِنْ أَصْلَابِهِمْ مِنَ الْمُسْلِمِينَ، وَلِحُصُولِ الْقُوَّةِ الَّتِي حَصَلَتْ لِلْمُسْلِمِينَ بِالْفِدَاءِ، وَلِمُوَافَقَةِ رَسُولِ اللَّهِ ﷺ لأبي بكر أَوَّلًا، وَلِمُوَافَقَةِ اللَّهِ لَهُ آخِرًا حَيْثُ اسْتَقَرَّ الْأَمْرُ عَلَى رَأْيِهِ، وَلِكَمَالِ نَظَرِ الصِّدِّيقِ، فَإِنَّهُ رَأَى مَا يَسْتَقِرُّ عَلَيْهِ حُكْمُ اللَّهِ آخِرًا، وَغَلَّبَ جَانِبَ الرَّحْمَةِ عَلَى جَانِبِ الْعُقُوبَةِ. قَالُوا: وَأَمَّا بُكَاءُ النَّبِيِّ ﷺ ، فَإِنَّمَا كَانَ رَحْمَةً لِنُزُولِ الْعَذَابِ لِمَنْ أَرَادَ بِذَلِكَ عَرَضَ الدُّنْيَا، وَلَمْ يُرِدْ ذَلِكَ رَسُولُ اللَّهِ ﷺ، وَلَا أبو بكر، وَإِنْ أَرَادَهُ بَعْضُ الصَّحَابَةِ، فَالْفِتْنَةُ كَانَتْ تَعُمُّ وَلَا تُصِيبُ مَنْ أَرَادَ ذَلِكَ خَاصَّةً، كَمَا هُزِمَ الْعَسْكَرُ يَوْمَ حُنَيْنٍ بِقَوْلِ أَحَدِهِمْ: ( لَنْ نُغْلَبَ الْيَوْمَ مِنْ قِلَّةٍ ) وَبِإِعْجَابِ كَثْرَتِهِمْ لِمَنْ أَعْجَبَتْهُ مِنْهُمْ، فَهُزِمَ الْجَيْشُ بِذَلِكَ فِتْنَةً وَمِحْنَةً، ثُمَّ اسْتَقَرَّ الْأَمْرُ عَلَى النَّصْرِ وَالظَّفَرِ وَاللَّهُ أَعْلَمُ. تفسير قوله تعالى لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ وَقَدْ قَالَ ابْنُ إِسْحَاقَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ عَطَاءٍ، عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ: لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ يَقُولُ: لَوْلَا أَنِّي لَا أُعَذِّبُ مَنْ عَصَانِي حَتَّى أَتَقَدَّمَ إِلَيْهِ، لَمَسَّكُمْ فِيمَا أَخَذْتُمْ عَذَابٌ عَظِيمٌ. وَهَكَذَا رُوِيَ عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ أَيْضًا، وَاخْتَارَهُ ابْنُ إِسْحَاقَ وَغَيْرُهُ. وَقَالَ الْأَعْمَشُ: سَبَقَ مِنْهُ أَنْ لَا يُعَذِّبَ أَحَدًا شَهِدَ بَدْرًا. وَهَكَذَا رُوِيَ عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ، وَسَعِيدِ بْنِ جُبَيْرِ، وَعَطَاءِ بْنِ أَبِي رَبَاحٍ. وَقَالَ مُجَاهِدٌ وَالثَّوْرِيُّ: لَوْلَا كِتَابٌ مِنَ اللَّهِ سَبَقَ أَيْ: لَهُمْ بِالْمَغْفِرَةِ. وَقَالَ الْوَالِبِيُّ، عَنِ ابْنِ عَبَّاسٍ: سَبَقَ فِي أُمِّ الْكِتَابِ الْأَوَّلِ، أَنَّ الْمَغَانِمَ وَفِدَاءَ الْأُسَارَى حَلَالٌ لَكُمْ، وَلِهَذَا قَالَ بَعْدَهُ: فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا [ الْأَنْفَالِ: 69 ]. وَهَكَذَا رُوِيَ عَنْ أَبِي هُرَيْرَةَ، وَابْنِ مَسْعُودٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَعَطَاءٍ، وَالْحَسَنِ، وَقَتَادَةَ، وَالْأَعْمَشِ، وَاخْتَارَهُ ابْنُ جَرِيرٍ، وَقَدْ تَرَجَّحَ هَذَا الْقَوْلُ بِمَا ثَبَتَ فِي " الصَّحِيحَيْنِ " عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي، نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ، وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً. وَرَوَى الْأَعْمَشُ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ: لَمْ تَحِلَّ الْغَنَائِمُ لِسُودِ الرُّءُوسِ غَيْرِنَا. وَلِهَذَا قَالَ تَعَالَى: فَكُلُوا مِمَّا غَنِمْتُمْ حَلَالًا طَيِّبًا فَأَذِنَ اللَّهُ تَعَالَى فِي أَكْلِ الْغَنَائِمِ، وَفِدَاءِ الْأُسَارَى.
Translation
✧ SECTION The Companions differed over the captives—whether they should be executed or ransomed—with two opinions, as Imām Aḥmad reported: ʿAlī b. ʿĀṣim narrated to us, from Ḥumayd, from Anas, and he mentioned a man, from al-Ḥasan, who said: The Messenger of God ﷺ consulted the people about the captives on the day of Badr and said: “God, mighty and majestic is He, has delivered them into your hands.” He said: ʿUmar stood and said: “O Messenger of God, strike their necks.” He said: The Prophet ﷺ turned away from him. Then the Messenger of God ﷺ returned and said: “O people, God has delivered them into your hands, and they are only your brothers of yesterday.” He said: ʿUmar stood and said: “O Messenger of God, strike their necks.” The Prophet ﷺ turned away from him. Then the Prophet ﷺ returned and said the like of that to the people. So Abū Bakr al-Ṣiddīq stood and said: “O Messenger of God, we think you should pardon them and accept ransom from them.” He said: Then what had been on the face of the Messenger of God ﷺ of distress departed, and he pardoned them and accepted ransom from them. He said: And God, exalted is He, revealed: “Were it not for a decree from God that had preceded, a great punishment would have touched you for what you took,” to the end of the verse [al-Anfāl: 68]. Aḥmad alone transmitted it. Imām Aḥmad—and the wording is his—along with Muslim, Abū Dāwūd, and al-Tirmidhī, who declared it sound, as did ʿAlī b. al-Madīnī, who also declared it sound, transmitted from the ḥadīth of ʿIkrimah b. ʿAmmār: Simāk al-Ḥanafī Abū Zumayl narrated to us: Ibn ʿAbbās narrated to me: ʿUmar b. al-Khaṭṭāb narrated to me, saying: The Messenger of God ﷺ looked at his Companions on the day of Badr, and they were three hundred and some, and he looked at the polytheists, and they were a thousand and more. He mentioned the ḥadīth as it preceded up to his saying: Seventy men of them were killed, and seventy men of them were taken captive. The Messenger of God ﷺ consulted Abū Bakr, ʿAlī, and ʿUmar. Abū Bakr said: “O Messenger of God, these are cousins, kinsmen, and brothers. I think you should take ransom from them, so that what we take will be strength for us against the disbelievers, and perhaps God will guide them, and they will be a support for us.” The Messenger of God ﷺ said: “What do you think, O son of al-Khaṭṭāb?” He said: I said: “By God, I do not see what Abū Bakr sees. Rather, I think you should enable me against so-and-so—a relative of ʿUmar—so I may strike his neck, enable ʿAlī against ʿAqīl so he may strike his neck, and enable Ḥamzah against so-and-so, his brother, so he may strike his neck, so that God may know that there is no softness in our hearts toward the polytheists. These are their champions, leaders, and commanders.” The Messenger of God ﷺ inclined to what Abū Bakr said and did not incline to what I said, and he took ransom from them. When the next day came, ʿUmar said: I went early to the Prophet ﷺ and found him sitting with Abū Bakr, ؓ, and the two of them were weeping. I said: “O Messenger of God, tell me what makes you and your companion weep, for if I find weeping, I will weep, and if I do not, I will feign weeping for your weeping.” The Messenger of God ﷺ said: “It is because of what your companions presented to me of taking ransom from them. Your punishment was shown to me as near as this tree—a tree nearby.” And God, exalted is He, revealed: “It is not for a prophet to have captives until he has made slaughter in the land. You desire the goods of this world, while God desires the Hereafter, and God is Mighty, Wise. Were it not for a decree from God that had preceded, a great punishment would have touched you for what you took” [al-Anfāl: 67–68]. Then He made spoils lawful for them, and he mentioned the remainder of the ḥadīth. Imām Aḥmad said: Abū Muʿāwiyah narrated to us: al-Aʿmash narrated to us, from ʿAmr b. Murrah, from Abū ʿUbaydah, from ʿAbd Allāh, who said: When it was the day of Badr, the Messenger of God ﷺ said: “What do you say about these captives?” He said: Abū Bakr said: “O Messenger of God, they are your people and your kin. Spare them and wait with them, that perhaps God may relent upon them.” He said: And ʿUmar said: “O Messenger of God, they expelled you and called you a liar. Bring them near and strike their necks.” He said: And ʿAbd Allāh b. Rawāḥah said: “O Messenger of God, find a valley with much firewood, put them in it, then set it ablaze upon them.” Al-ʿAbbās said: “You have cut off kinship.” He said: The Messenger of God ﷺ entered and did not reply to them anything. Some people said: He will adopt the saying of Abū Bakr. Others said: He will adopt the saying of ʿUmar. Others said: He will adopt the saying of ʿAbd Allāh b. Rawāḥah. Then he came out to them and said: “God softens the hearts of men within it until they are softer than milk, and God hardens the hearts of men within it until they are harder than stones. Your likeness, O Abū Bakr, is like the likeness of Ibrāhīm, ﷺ, who said: ‘So whoever follows me, he is of me, and whoever disobeys me—indeed You are Forgiving, Merciful’ [Ibrāhīm: 36]. And your likeness, O Abū Bakr, is like the likeness of ʿĪsā, who said: ‘If You punish them, they are Your servants, and if You forgive them, indeed You are the Mighty, the Wise’ [al-Māʾidah: 118]. And your likeness, O ʿUmar, is like the likeness of Nūḥ, who said: ‘My Lord, leave not upon the earth any dweller among the disbelievers’ [Nūḥ: 26]. And your likeness, O ʿUmar, is like the likeness of Mūsā, who said: ‘Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment’ [Yūnus: 88]. You are destitute. Let none of them escape except by ransom or a blow to the neck.” ʿAbd Allāh said: I said: “O Messenger of God, except Suhayl b. Bayḍāʾ, for I have heard him mention Islam.” He said: He was silent. He said: I have not seen myself on a day more fearful that stones would fall upon me from heaven than that day, until he said: “Except Suhayl b. Bayḍāʾ.” He said: Then God revealed: “It is not for a prophet to have captives until he has made slaughter in the land. You desire the goods of this world, while God desires the Hereafter, and God is Mighty, Wise. Were it not for a decree from God that had preceded, a great punishment would have touched you,” to the end of the two verses. Likewise al-Tirmidhī and al-Ḥākim transmitted it from the ḥadīth of Abū Muʿāwiyah, and al-Ḥākim said: sound chain, though the two of them did not transmit it. The capture of al-ʿAbbās b. ʿAbd al-Muṭṭalib Ibn Mardawayh and al-Ḥākim in al-Mustadrak transmitted from the ḥadīth of ʿUbayd Allāh b. Mūsā: Isrāʾīl narrated to us, from Ibrāhīm b. Muhājir, from Mujāhid, from Ibn ʿUmar, who said: When the captives were taken on the day of Badr, al-ʿAbbās was taken among those captured, captured by a man of the Anṣār. He said: The Anṣār had threatened to kill him. That reached the Prophet ﷺ, and he said: “I did not sleep last night because of my uncle al-ʿAbbās. The Anṣār claim they will kill him.” ʿUmar said: “Shall I go to them?” He said: “Yes.” So ʿUmar went to the Anṣār and said to them: “Release al-ʿAbbās.” They said: “No, by God, we will not release him.” ʿUmar said to them: “What if it pleases the Messenger of God?” They said: “If it pleases him, then take him.” So ʿUmar took him. When he was in his hands, ʿUmar said to him: “O ʿAbbās, submit, for by God, your submission is dearer to me than that al-Khaṭṭāb should submit, and that is only because I saw the Messenger of God pleased by your submission.” He said: And the Messenger of God ﷺ consulted Abū Bakr, who said: “They are your kinsmen, so release them.” He consulted ʿUmar, who said: “Kill them.” The Messenger of God ﷺ ransomed them, and God revealed: “It is not for a prophet to have captives until he has made slaughter in the land,” the verse. Then al-Ḥākim said: This is a ḥadīth with a sound chain, though the two of them did not transmit it. People have debated which of the two opinions was more correct. A party gave preponderance to the saying of ʿUmar because of this ḥadīth, and a party gave preponderance to the saying of Abū Bakr because the matter settled upon it, because it conformed to the decree that had preceded from God making that lawful for them, because it conformed to the mercy that overcame wrath, because the Prophet ﷺ likened him in that to Ibrāhīm and ʿĪsā and likened ʿUmar to Nūḥ and Mūsā, because of the great good that came from the submission of most of those captives, because of those who came forth from their loins among the Muslims, because of the strength that came to the Muslims through ransom, because the Messenger of God ﷺ agreed with Abū Bakr first, and because God agreed with him finally when the matter settled upon his opinion, and because of the perfection of al-Ṣiddīq's insight, for he saw what God's ruling would ultimately settle upon and gave precedence to mercy over punishment. They said: As for the weeping of the Prophet ﷺ, it was only out of mercy for the descent of punishment upon those who desired thereby the goods of this world. The Messenger of God ﷺ did not intend that, nor did Abū Bakr, even if some of the Companions intended it, because the trial would be general and would not afflict only those who desired it, just as the army was routed on the day of Ḥunayn by the saying of one of them: “We will never be defeated today because of fewness,” and by the admiration of their numbers on the part of those among them who were impressed by it, so the army was routed by that as a trial and test, and then the matter settled upon victory and triumph. And God knows best. Interpretation of His saying, exalted is He: “Were it not for a decree from God that had preceded, a great punishment would have touched you for what you took” Ibn Isḥāq said, from Ibn Abī Najīḥ, from ʿAṭāʾ, from Ibn ʿAbbās, regarding His saying: “Were it not for a decree from God that had preceded, a great punishment would have touched you for what you took,” he said: Were it not that I do not punish those who disobey Me until I have warned them beforehand, a great punishment would have touched you for what you took. Likewise it is reported from Ibn Abī Najīḥ, from Mujāhid as well, and Ibn Isḥāq and others preferred it. Al-Aʿmash said: It had preceded from Him that He would not punish anyone who witnessed Badr. Likewise it is reported from Saʿd b. Abī Waqqāṣ, Saʿīd b. Jubayr, and ʿAṭāʾ b. Abī Rabāḥ. Mujāhid and al-Thawrī said: “Were it not for a decree from God that had preceded,” meaning: for them, of forgiveness. Al-Wālibī said, from Ibn ʿAbbās: It had preceded in the first Mother of the Book that spoils and ransom of captives are lawful for you. For this reason He said after it: “So eat of what you have taken as spoils, lawful and good” [al-Anfāl: 69]. Likewise it is reported from Abū Hurayrah, Ibn Masʿūd, Saʿīd b. Jubayr, ʿAṭāʾ, al-Ḥasan, Qatādah, and al-Aʿmash, and Ibn Jarīr preferred it. This saying is supported by what is established in the two Ṣaḥīḥs from Jābir b. ʿAbd Allāh, who said: The Messenger of God ﷺ said: “I have been given five things that no prophet before me was given: I have been aided by terror for a month's journey; the earth has been made for me a mosque and a means of purification; spoils have been made lawful for me, and they were not lawful for anyone before me; I have been granted intercession; and a prophet used to be sent to his people, whereas I have been sent to all mankind.” Al-Aʿmash reported, from Abū Ṣāliḥ, from Abū Hurayrah, from the Prophet ﷺ: “Spoils were not lawful for any black-haired heads except us.” For this reason He, exalted is He, said: “So eat of what you have taken as spoils, lawful and good.” Thus God, exalted is He, permitted the eating of spoils and the ransoming of captives.
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