Tarikh (al-Tabari) 996
The Great Expedition of Badr
إِرْسَالِ قُرَيْشٍ فِي فِدَاءِ الْأُسَارَى رَوَى ابْنُ سَعْدٍ، عَنِ الشَّعْبِيِّ قَالَ: كَانَ أَهْلُ مَكَّةَ يَكْتُبُونَ وَأَهْلُ الْمَدِينَةِ لَا يَكْتُبُونَ، فَمَنْ لَمْ يَكُنْ لَهُ فِدَاءٌ دُفِعَ إِلَيْهِ عَشَرَةُ غِلْمَانٍ مِنْ غِلْمَانِ الْمَدِينَةِ يُعَلِّمُهُمْ، فَإِذَا حَذَقُوا فَهُمْ فِدَاؤُهُ، وَكَانَ زَيْدُ بْنُ ثَابِتٍ مِمَّنْ عُلِّمَ. وَرَوَى أَبُو دَاوُدَ، عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّ النَّبِيَّ ﷺ جَعَلَ فَدَاءَ أَهْلِ الْجَاهِلِيَّةِ يَوْمَ بَدْرٍ أَرْبَعَمِائَةٍ، وَادَّعَى الْعَبَّاسُ أَنَّهُ لَا مَالَ عِنْدَهُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: «فَأَيْنَ الْمَالُ الَّذِي دَفَنْتَهُ أَنْتَ وَأُمُّ الْفَضْلِ، وَقُلْتَ لَهَا: إِنْ أُصِبْتُ فِي سَفَرِي هَذَا لَبَنِيَّ: الْفَضْلِ، وَعَبْدِ اللَّهِ، وَقُثَمَ ؟ » فَقَالَ: وَاللَّهِ إِنِّي لَأَعْلَمُ أَنَّكَ رَسُولُ اللَّهِ، إِنَّ هَذَا الشَّيْءَ مَا عَلِمَهُ إِلَّا أَنَا وَأُمُّ الْفَضْلُ. وَرَوَى الْبَيْهَقِيُّ، عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الرَّحْمَنِ السُّدِّيِّ، قَالَ: كَانَ فِدَاءُ الْعَبَّاسِ وَعَقِيلٍ ابْنِ أَخِيهِ، وَنَوْفَلٍ، كُلُّ رَجُلٍ أَرْبَعُمِائَةِ دِينَارٍ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ أَكْثَرُ الْأُسَارَى فِدَاءً يَوْمَ بَدْرٍ فِدَاءَ الْعَبَّاسِ، فَدَى نَفْسَهُ بِمِائَةِ أُوقِيَّةٍ مِنْ ذَهَبٍ. رَوَى ابْنُ سَعْدٍ مِنْ طَرِيقِ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ نَوْفَلٍ، عَنْ أَبِيهِ قَالَ: لَمَّا أُسِرَ نَوْفَلٌ يَوْمَ بَدْرٍ قَالَ لَهُ النَّبِيُّ ﷺ: «افْدِ نَفْسَكَ بِرِمَاحِكَ الَّتِي بِجُدَّةَ» فَقَالَ: وَاللَّهِ مَا عَلِمَ أَحَدٌ أَنَّ لِي بِجُدَّةَ بَعْدَ اللَّهِ غَيْرِي، أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ، فَفَدَى نَفْسَهُ بِهَا، وَكَانَتْ أَلْفَ رُمْحٍ. رَوَى الْبُخَارِيُّ وَالْبَيْهَقِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ ؓ: أَنَّ رِجَالًا مِنَ الْأَنْصَارِ اسْتَأْذَنُوا رَسُولَ اللَّهِ ﷺ، فَقَالُوا: يَا رَسُولَ اللَّهِ: ائْذَنْ لَنَا فَلْنَتْرُكْ لِابْنِ أُخْتِنَا عَبَّاسٍ فَدَاءَهُ، قَالَ: «لَا وَاللَّهِ لَا تَذَرُونَ مِنْهُ دِرْهَمًا» قَالَ: وَجَعَلَ رَسُولُ اللَّهِ ﷺ فِدَاءَ الرَّجُلِ أَرْبَعَةَ آلَافٍ إِلَى أَلْفَيْنِ إِلَى أَلْفٍ، وَمِنْهُمْ مَنْ مَنَّ عَلَيْهِ؛ لِأَنَّهُ لَا مَالَ لَهُ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ فِي الْأُسَارَى أَبُو وَدَاعَةَ بْنُ ضُبَيْرَةَ السَّهْمِيُّ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «إِنَّ لَهُ بِمَكَّةَ ابْنًا كَيِّسًا تَاجِرًا ذَا مَالٍ، وَكَأَنَّكُمْ بِهِ قَدْ جَاءَكُمْ فِي طَلَبِ فِدَاءِ أَبِيهِ» فَلَمَّا قَالَتْ قُرَيْشٌ: لَا تَعْجَلُوا بِفِدَاءِ أَسْرَاكُمْ، لَا يَأْرُبُ عَلَيْكُمْ مُحَمَّدٌ وَأَصْحَابُهُ، قَالَ الْمُطَّلِبُ بْنُ أَبِي وَدَاعَةَ -وَأَسْلَمَ يَوْمَ الْفَتْحِ-: نَعَمْ، صَدَقْتُمْ لَا تَعْجَلُوا، وَانْسَلَّ مِنَ اللَّيْلِ فَقَدِمَ الْمَدِينَةَ، فَأَخَذَ أَبَاهُ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ، فَانْطَلَقَ بِهِ، فَكَانَ أَوَّلَ أَسِيرٍ فُدِيَ، ثُمَّ بَعَثَتْ قُرَيْشٌ فِي فِدَاءِ أَسْرَاهَا، فَقَدِمَ جُبَيْرُ بْنُ مُطْعِمٍ -وَأَسْلَمَ بَعْدَ ذَلِكَ- فِي فِدَاءِ الْأَسْرَى، أمر سهيل بن عمرو وفداؤه وَقَدِمَ مِكْرَزُ -بِكَسْرِ الْمِيمِ وَيَجُوزُ الْفَتْحُ أَيْضًا، وَبِسُكُونِ الْكَافِ، وَفَتْحِ الرَّاءِ- ابْنُ حَفْصٍ فِي فِدَاءِ سُهَيْلِ بْنِ عَمْرٍو، وَكَانَ الَّذِي أَسَرَهُ مَالِكُ بْنُ الدُّخْشُمِ أَحَدُ [بَنِي نَبْهَانَ] بْنِ عَوْفٍ فَقَالَ مَالِكٌ: أَسَرْتُ سُهَيْلًا فَلَمْ أَبْتَغِ بِهِ غَيْرَهُ مِنْ جَمِيعِ الْأُمَمْ وَخِنْدَفُ تَعْلَمُ أَنَّ الْفَتَى سُهَيْلًا فَتَاهَا إِذَا يُظْلَمْ ضَرَبْتُ بِذِي الشُّفْرِ حَتَّى انْثَنَى وَأَكْرَهْتُ نَفْسِي عَلَى ذِي الْعَلَمْ وَكَانَ سُهَيْلٌ أُعْلِمَ مِنْ شَفَتِهِ السُّفْلَى، فَلَمَّا قَاوَلَهُمْ فِيهِ مِكْرَزٌ وَانْتَهَى إِلَى رِضَاهُمْ قَالُوا: هَاتِ الَّذِي لَنَا، قَالَ: اجْعَلُوا رِجْلِي مَكَانَ رِجْلِهِ وَخَلُّوا سَبِيلَهُ حَتَّى يَبْعَثَ إِلَيْكُمْ بِفِدَائِكُمْ، فَخَلَّوْا سَبِيلَ سُهَيْلٍ، وَحَبَسُوا مِكْرَزًا، وَكَانَ سُهَيْلٌ قَدْ قَامَ فِي قُرَيْشٍ خَطِيبًا عِنْدَمَا اسْتَنْفَرَهُمْ أَبُو سُفْيَانَ لِلْعِيرِ كَمَا تَقَدَّمَ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ: يَا رَسُولَ اللَّهِ دَعْنِي أَنْزِعْ ثَنِيَّتَيْ سُهَيْلِ بْنِ عَمْرٍو يَدْلَعُ لِسَانُهُ فَلَا يَقُومُ عَلَيْكَ خَطِيبًا فِي مَوْطِنٍ أَبَدًا، فَقَالَ رَسُولُ اللَّهِ ﷺ: «لَا أُمَثِّلُ بِهِ فَيُمَثِّلُ اللَّهُ بِي، وَإِنْ كُنْتُ نَبِيًّا، وَإِنَّهُ عَسَى أَنْ يَقُومَ مَقَامًا لَا تَذُمُّهُ». أسر عمرو بن أبي سفيان وإطلاقه وَكَانَ عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ حَرْبٍ أَسِيرًا فِي يَدِ رَسُولِ اللَّهِ ﷺ مِنْ أَسْرَى بَدْرٍ، أَسَرَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ، فَقِيلَ لِأَبِي سُفْيَانَ: افْدِ عَمْرًا ابْنَكَ، قَالَ: أَيُجْمَعُ عَلَيَّ دَمِي وَمَالِي، قَتَلُوا حَنْظَلَةَ وَأَفْدِي عَمْرًا، دَعُوهُ فِي أَيْدِيهِمْ يُمْسِكُوهُ مَا بَدَا لَهُمْ. فَبَيْنَا هُوَ كَذَلِكَ مَحْبُوسٌ بِالْمَدِينَةِ عِنْدَ رَسُولِ اللَّهِ ﷺ إِذْ خَرَجَ سَعْدُ بْنُ النُّعْمَانِ بْنِ أَكَّالٍ أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، ثُمَّ أَحَدُ بَنِي مُعَاوِيَةَ مُعْتَمِرًا وَمَعَهُ مُرَيَّةٌ لَهُ، وَكَانَ شَيْخًا مُسْلِمًا فِي غَنَمٍ لَهُ بِالنَّقِيعِ، فَخَرَجَ مِنْ هُنَاكَ مُعْتَمِرًا وَلَا يَخْشَى الَّذِي صُنِعَ بِهِ، لَمْ يَظُنَّ أَنَّهُ يُحْبَسُ بِمَكَّةَ، إِنَّمَا جَاءَ مُعْتَمِرًا، وَقَدْ كَانَ عَهِدَ أَنَّ قُرَيْشًا لَا يَعْرِضُونَ لِأَحَدٍ جَاءَ حَاجًّا أَوْ مُعْتَمِرًا إِلَّا بِخَيْرٍ، فَعَدَا عَلَيْهِ أَبُو سُفْيَانَ بْنُ حَرْبٍ بِمَكَّةَ، فَحَبَسَهُ بِابْنِهِ عَمْرٍو، ثُمَّ قَالَ أَبُو سُفْيَانَ: أَرَهْطَ ابْنِ أَكَّالٍ أَجِيبُوا دُعَاءَهُ تَعَاقَدْتُمْ لَا تُسْلِمُوا السَّيِّدَ الْكَهْلَا فَإِنَّ بَنِي عَمْرٍو لِئَامٌ أَذِلَّةٌ لَئِنْ لَمْ يَفُكُّوا عَنْ أَسِيرِهِمُ الْكَبْلَا فَأَجَابَهُ حَسَّانُ بْنُ ثَابِتٍ ؓ: لَوْ كَانَ سَعْدٌ يَوْمَ مَكَّةَ مُطْلَقًا لَأَكْثَرَ فِيكُمْ قَبْلَ أَنْ يُؤْسَرَ الْقَتْلَا بِعَضْبِ حُسَامٍ أَوْ بِصَفْرَاءَ نَبْعَةٍ تَحِنُّ إِذَا مَا أُنْبِضَتْ تَحْفِزُ النَّبْلَا وَمَشَى بَنُو عَمْرِو بْنِ عَوْفٍ إِلَى رَسُولِ اللَّهِ ﷺ فَأَخْبَرُوا خَبَرَهُ، وَسَأَلُوهُ أَنْ يُعْطِيَهُمْ عَمْرَو بْنَ أَبِي سُفْيَانَ، فَيَفُكُّوا بِهِ صَاحِبَهُمْ، فَفَعَلَ رَسُولُ اللَّهِ ﷺ، فَبَعَثُوا بِهِ إِلَى أَبِي سُفْيَانَ فَخَلَّى سَبِيلَ سَعْدٍ. خروج جماعة من الأسرى إلى بدر كرها وَقَالَ جَمَاعَةٌ مِنَ الْأُسَارَى لِرَسُولِ اللَّهِ ﷺ مِنْهُمُ الْعَبَّاسُ: إِنَّا كُنَّا مُسْلِمِينَ، وَإِنَّمَا خَرَجْنَا كُرْهًا فَعَلَامَ يُؤْخَذُ مِنَّا الْفِدَاءُ ؟ فَأَنْزَلَ اللَّهُ تَعَالَى فِيمَا قَالُوا: (يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الْأُسَارَى) وَفِي قِرَاءَةٍ: الأَسْرَى إِنْ يَعْلَمِ اللَّهُ فِي قُلُوبِكُمْ خَيْرًا إِيمَانًا وَإِخْلَاصًا يُؤْتِكُمْ خَيْرًا مِمَّا أُخِذَ مِنْكُمْ وَمِنَ الْفِدَاءِ بِأَنْ يُضَعِّفَهُ لَكُمْ فِي الدُّنْيَا وَيُثِيبَكُمْ فِي الْآخِرَةِ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ وَإِنْ يُرِيدُوا أَيِ الْأُسَارَى خِيَانَتَكَ بِمَا أَظْهَرُوا مِنَ الْقَوْلِ فَقَدْ خَانُوا اللَّهَ مِنْ قَبْلُ قَبْلَ بَدْرٍ بِالْكُفْرِ فَأَمْكَنَ مِنْهُمْ بِبَدْرٍ قَتْلًا وَأَسْرًا فَلْيُوَقِّعُوا مِثْلَ ذَلِكَ إِنْ عَادُوا وَاللَّهُ عَلِيمٌ بِخَلْقِهِ حَكِيمٌ [الْأَنْفَالِ: 70، 71] فِي صُنْعِهِ. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ، وَالْبَيْهَقِيُّ، وَأَبُو نُعَيْمٍ فِي الدَّلَائِلِ، وَإِسْحَاقُ بْنُ رَاهَوَيْهِ فِي مُسْنَدِهِ، وَابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ وَالطَّبَرَانِيُّ، وَأَبُو الشَّيْخِ عَنْ طُرُقٍ، عَنِ ابْنِ عَبَّاسٍ ؓ، وَابْنُ إِسْحَاقَ، وَأَبُو نُعَيْمٍ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ بْنِ رِئَابٍ: أَنَّ رَسُولَ اللَّهِ ﷺ أَسَرَ يَوْمَ بَدْرٍ سَبْعِينَ مِنْ قُرَيْشٍ، مِنْهُمُ الْعَبَّاسُ وَعَقِيلٌ، فَجَعَلَ عَلَيْهِمُ الْفِدَاءَ أَرْبَعِينَ أُوقِيَّةً مِنْ ذَهَبٍ. قَالَ سَعِيدُ بْنُ جُبَيْرٍ: وَجَعَلَ عَلَى الْعَبَّاسِ مِائَةَ أُوقِيَّةٍ، وَقَالُوا: أَرْبَعِينَ، وَعَلَى عَقِيلٍ ثَمَانِينَ أُوقِيَّةً، فَقَالَ الْعَبَّاسُ: لَقَدْ تَرَكْتَنِي فَقِيرَ قُرَيْشٍ مَا بَقِيتُ، فَأَنْزَلَ اللَّهُ تَعَالَى: يَا أَيُّهَا النَّبِيُّ قُلْ لِمَنْ فِي أَيْدِيكُمْ مِنَ الأَسْرَى [الْأَنْفَالِ: 70] الْآيَةَ. قَالَ الْعَبَّاسُ حِينَ أُنْزِلَتْ: لَوَدِدْتُ أَنَّكَ كُنْتَ أَخَذْتَ مِنِّي أَضْعَافَهَا فَأَتَانِي اللَّهُ خَيْرًا مِنْهَا أَرْبَعِينَ عَبْدًا، كُلٌّ فِي يَدِهِ مَالُهُ يَضْرِبُ بِهِ، وَإِنِّي أَرْجُو مِنَ اللَّهِ الْمَغْفِرَةَ. وَرَوَى الْبُخَارِيُّ وَابْنُ سَعْدٍ، عَنْ أَنَسٍ، أَنَّ النَّبِيَّ ﷺ أُتِيَ بِمَالٍ مِنَ الْبَحْرِينِ فَقَالَ: «انْثُرُوهُ فِي الْمَسْجِدِ» فَكَانَ أَكْثَرَ مَالٍ أُتِيَ بِهِ رَسُولُ اللَّهِ ﷺ؛ إِذْ جَاءَهُ الْعَبَّاسُ فَقَالَ: يَا رَسُولَ اللَّهِ أَعْطِنِي، إِنِّي فَادَيْتُ نَفْسِي وَفَادَيْتُ عَقِيلًا، فَقَالَ: «خُذْ» فَحَثَا فِي ثَوْبِهِ، ثُمَّ ذَهَبَ يُقِلُّهُ فَلَمْ يَسْتَطِعْ، فَقَالَ: مُرْ بَعْضَهُمْ يَرْفَعْهُ إِلَيَّ، قَالَ: «لَا»، قَالَ: فَارْفَعْهُ أَنْتَ عَلَيَّ، قَالَ: «لَا» فَنَثَرَ مِنْهُ، ثُمَّ ذَهَبَ يُقِلُّهُ فَلَمْ يَسْتَطِعْ، فَقَالَ: مُرْ بَعْضَهُمْ يَرْفَعْهُ إِلَيَّ، قَالَ: «لَا» قَالَ: فَارْفَعْهُ أَنْتَ عَلَيَّ، قَالَ: «لَا» فَنَثَرَ مِنْهُ، ثُمَّ احْتَمَلَهُ عَلَى كَاهِلِهِ، ثُمَّ انْطَلَقَ وَهُوَ يَقُولُ: إِنَّمَا آخُذُ مَا وَعَدَ اللَّهُ، فَقَدْ أَنْجَزَ، فَمَا زَالَ يُتْبِعُهُ بَصَرَهُ حَتَّى خَفِيَ عَلَيْنَا؛ عَجَبًا مِنْ حِرْصِهِ، فَمَا قَامَ رَسُولُ اللَّهِ ﷺ وَثَمَّ مِنْهَا دِرْهَمٌ. وَمَنَّ رَسُولُ اللَّهِ ﷺ عَلَى نَفَرٍ مِنَ الْأُسَارَى يَوْمَ بَدْرٍ مِنْ قُرَيْشٍ بِغَيْرِ فِدَاءٍ. مِنْهُمْ: أَبُو عَزَّةَ عَمْرُو بْنُ عَبْدِ اللَّهِ الْجُمَحِيُّ، وَكَانَ مُحْتَاجًا ذَا عِيَالٍ، فَكَلَّمَ رَسُولَ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، لَقَدْ عَرَفْتَ مَا لِي مِنْ مَالٍ، وَإِنِّي لَذُو حَاجَةٍ وَذُو عِيَالٍ فَامْنُنْ عَلَيَّ، فَمَنَّ عَلَيْهِ رَسُولُ اللَّهِ ﷺ، وَأَخَذَ عَلَيْهِ أَلَّا يُظَاهِرَ عَلَيْهِ أَحَدًا، فَقَالَ أَبُو عَزَّةَ فِي ذَلِكَ يَمْدَحُ رَسُولَ اللَّهِ ﷺ، وَيَذْكُرُ فَضْلَهُ فِي قَوْمِهِ: مَنْ مُبْلِغٌ عَنِّي الرَّسُولَ مُحَمَّدًا بِأَنَّكَ حَقٌّ وَالْمَلِيكُ حَمِيدُ وَأَنْتَ امْرُؤٌ تَدْعُو إِلَى الْحَقِّ وَالْهُدَى عَلَيْكَ مِنَ اللَّهِ الْعَظِيمِ شَهِيدُ وَأَنْتَ امْرُؤٌ بُوِّئْتَ فِينَا مَبَاءَةً لَهَا دَرَجَاتٌ سَهْلَةٌ وَصُعُودُ فَإِنَّكَ مَنْ حَارَبْتَهُ لَمُحَارَبٌ شَقِيٌّ وَمَنْ سَالَمْتَهُ لَسَعِيدُ وَلَكِنْ إِذَا ذُكِّرْتُ بَدْرًا وَأَهْلَهُ تَأَوَّبَ مَا بِي حَسْرَةٌ وَقُعُودُ وَذَكَرَ ابْنُ عُقْبَةَ أَنَّ الْمُسْلِمِينَ جَهِدُوا عَلَى أَبِي عَزَّةَ هَذَا أَنْ يُسْلِمَ عِنْدَمَا أُسِرَ بِبَدْرٍ، فَقَالَ: لَا، حَتَّى أَضْرِبَ فِي الْخَزْرَجِيَّةِ يَوْمًا إِلَى اللَّيْلِ. قَالَ أَبُو الرَّبِيعِ: وَمَا وَقَعَ فِي شِعْرِهِ وَمُحَاوَرَتِهِ رَسُولَ اللَّهِ ﷺ لَا أَعْلَمُ لَهُ مَخْرَجًا إِنْ صَحَّ، إِلَّا أَنْ يَكُونَ ذَلِكَ مِنْ جُمْلَةِ مَا قَصَدَ بِهِ أَبُو عَزَّةَ أَنْ يَخْدَعَ بِهِ رَسُولَ اللَّهِ ﷺ، فَعَادَ عَلَى عَدُوِّ اللَّهِ مَا قَصَدَ، وَلَمْ يَخْدَعْ إِلَّا نَفْسَهُ وَمَا شَعَرَ، وَسَيَأْتِي بَيَانُ ذَلِكَ فِي غَزْوَةِ حَمْرَاءِ الْأَسَدِ، بَعْدَ أُحُدٍ. وَمِنْهُمْ: وَهْبُ بْنُ عُمَيْرِ بْنِ وَهْبٍ الْجُمَحِيُّ، قَدِمَ أَبُوهُ عُمَيْرٌ فِي فِدَائِهِ، وَحَاوَلَ الْفَتْكَ بِرَسُولِ اللَّهِ ﷺ؛ لِاتِّفَاقِهِ مَعَ صَفْوَانَ بْنِ أُمَيَّةَ عَلَى ذَلِكَ فَأَظْهَرَ اللَّهُ تَعَالَى رَسُولَهُ عَلَيْهِ فَأَعْلَمَهُ بِهِ، فَكَانَ ذَلِكَ سَبَبَ إِسْلَامِهِ. السَّادِسُ قَوْلُ الْأَنْصَارِ: «ائْذَنْ لَنَا فَلْنَتْرُكْ لِابْنِ أُخْتِنَا» -بِالْفَوْقِيَّةِ- الْمُرَادُ أَنَّهُمْ أَخْوَالُ أَبِيهِ عَبْدِ الْمُطَّلِبِ، فَإِنَّ أُمَّ الْعَبَّاسِ هِيَ نُتَيْلَةُ -بِالنُّونِ وَالتَّاءِ الْمُثَنَّاةِ الْفَوْقِيَّةِ مُصَغَّرَةً- بِنْتُ جَنَابٍ -بِالْجِيمِ وَالنُّونِ- وَلَيْسَتْ مِنَ الْأَنْصَارِ، وَإِنَّمَا أَرَادُوا بِذَلِكَ أَنَّ أُمَّ عَبْدِ الْمُطَّلِبِ مِنْهُمْ؛ لِأَنَّهَا سَلْمَى بِنْتُ عَمْرِو بْنِ أُحَيْحَةَ -بِمُهْمَلَتَيْنِ مُصَغَّرًا- وَهِيَ مِنْ بَنِي النَّجَّارِ، وَإِنَّمَا قَالُوا: ابْنُ أُخْتِنَا لِتَكُونَ الْمِنَّةُ عَلَيْهِمْ فِي إِطْلَاقِهِ، بِخِلَافِ مَا لَوْ قَالُوا: عَمَّكَ لَكَانَتِ الْمِنَّةُ عَلَيْهِ ﷺ، وَهَذَا مِنْ قُوَّةِ الذَّكَاءِ وَحُسْنِ الْأَدَبِ فِي الْخِطَابِ، وَإِنَّمَا امْتَنَعَ النَّبِيُّ ﷺ مِنْ إِجَابَتِهِمْ؛ لِئَلَّا يَكُونَ فِي الدِّينِ نَوْعُ مُحَابَاةٍ.
Translation
✧ THE SENDING OF QURAYSH REGARDING THE RANSOM OF THE CAPTIVES Ibn Saʿd narrated, from al-Shaʿbī, who said: The people of Makkah used to write, while the people of Madinah did not write. So whoever did not have a ransom was given ten boys from the boys of Madinah to teach them, and when they became skilled, they served as his ransom. Zayd b. Thābit was among those who were taught. Abū Dāwūd narrated, from Ibn ʿAbbās ؓ, that the Prophet ﷺ set the ransom for the people of the Jāhiliyyah on the day of Badr at four hundred. Al-ʿAbbās claimed that he had no money, so the Messenger of Allah ﷺ said to him: "Where is the money that you and Umm al-Faḍl buried, and you said to her: If I am struck down on this journey of mine, it is for my sons: al-Faḍl, ʿAbd Allāh, and Qutham?" He said: By Allah, I know that you are the Messenger of Allah. This matter no one knew except me and Umm al-Faḍl. Al-Bayhaqī narrated, from Ismāʿīl b. ʿAbd al-Raḥmān al-Suddī, who said: The ransom of al-ʿAbbās, ʿAqīl the son of his brother, and Nawfal was four hundred dinars for each man. Ibn Isḥāq said: The highest ransom among the captives on the day of Badr was the ransom of al-ʿAbbās; he ransomed himself with one hundred ūqiyyahs of gold. Ibn Saʿd narrated through the chain of Isḥāq b. ʿAbd Allāh b. al-Ḥārith b. Nawfal, from his father, who said: When Nawfal was taken captive on the day of Badr, the Prophet ﷺ said to him: "Ransom yourself with your spears that are in Jeddah." He said: By Allah, no one knows that I have anything in Jeddah besides me after Allah. I bear witness that you are the Messenger of Allah. So he ransomed himself with them, and they were one thousand spears. Al-Bukhārī and al-Bayhaqī narrated, from Anas b. Mālik ؓ, that some men of the Anṣār asked permission of the Messenger of Allah ﷺ, saying: O Messenger of Allah, allow us to leave the ransom of ʿAbbās, the son of our sister, for him. He said: "No, by Allah, you will not leave a single dirham of it." He said: And the Messenger of Allah ﷺ set the ransom of a man at four thousand, down to two thousand, down to one thousand. Among them were those upon whom he bestowed favor, because they had no money. Ibn Isḥāq said: Among the captives was Abū Wadāʿah b. Ḍubayrah al-Sahmī. The Messenger of Allah ﷺ said: "He has in Makkah an astute son, a wealthy merchant, and it is as if you see him coming to you seeking the ransom of his father." When Quraysh said: Do not be hasty in ransoming your captives, lest Muḥammad and his companions gain advantage over you, al-Muṭṭalib b. Abī Wadāʿah—who accepted Islam on the day of the conquest—said: Yes, you have spoken truth, do not be hasty. Then he slipped away by night and arrived in Madinah, and he took his father for four thousand dirhams and departed with him. He was the first captive to be ransomed. Then Quraysh sent for the ransom of their captives. Jubayr b. Muṭʿim—who accepted Islam after that—arrived for the ransom of the captives. The affair of Suhayl b. ʿAmr and his ransom: Mikraz—with a kasrah on the mīm, and a fatḥah is also permissible, with a sukūn on the kāf, and a fatḥah on the rāʾ—b. Ḥafṣ arrived for the ransom of Suhayl b. ʿAmr. The one who captured him was Mālik b. al-Dukhshum, one of the Banū Nabhān b. ʿAwf. Mālik said: I captured Suhayl, and I sought with him no other from all the nations; And Khindif knows that the youth Suhayl is her youth when he is wronged. I struck with the sharp-edged sword until he bent, And I forced myself upon the one of renown. Suhayl had a mark on his lower lip. When Mikraz negotiated with them about him and reached their satisfaction, they said: Bring what you owe us. He said: Put my leg in place of his leg and release him until he sends you your ransom. So they released Suhayl and detained Mikraz. Suhayl had stood among Quraysh as an orator when Abū Sufyān summoned them regarding the caravan, as mentioned before. ʿUmar b. al-Khaṭṭāb said: O Messenger of Allah, let me pull out the two front teeth of Suhayl b. ʿAmr so that his tongue will hang out and he will never stand as an orator against you in any place. The Messenger of Allah ﷺ said: "No, I will not mutilate him, lest Allah mutilate me, even though I am a prophet. Perhaps he will stand in a position that you will not blame." The capture of ʿAmr b. Abī Sufyān and his release: ʿAmr b. Abī Sufyān b. Ḥarb was a captive in the hands of the Messenger of Allah ﷺ from the captives of Badr, captured by ʿAlī b. Abī Ṭālib ؓ. It was said to Abū Sufyān: Ransom your son ʿAmr. He said: Are my blood and my wealth to be taken together? They killed Ḥanẓalah and I ransom ʿAmr? Leave him in their hands to detain him as long as they wish. While he was thus imprisoned in Madinah with the Messenger of Allah ﷺ, Saʿd b. al-Nuʿmān b. Akkāl, the brother of Banū ʿAmr b. ʿAwf, then one of Banū Muʿāwiyah, went out to perform ʿumrah, accompanied by a mare of his. He was an elderly Muslim with sheep of his at al-Naqīʿ. He left from there to perform ʿumrah, not fearing what would be done to him; he did not think that he would be detained in Makkah, for he came only to perform ʿumrah. There had been a pact that Quraysh would not harm anyone who came for Hajj or ʿumrah except with good. But Abū Sufyān b. Ḥarb attacked him in Makkah and detained him in exchange for his son ʿAmr. Then Abū Sufyān said: O clan of Ibn Akkāl, answer his call, You pledged not to surrender the elderly chief. For Banū ʿAmr are base and lowly If they do not release their captive from his shackles. Ḥassān b. Thābit ؓ answered him: If Saʿd had been set free on the day of Makkah, He would have increased the killing among you before being captured, With a sharp sword or a yellow bow of nabʿ wood That twangs when strung and drives the arrows. The Banū ʿAmr b. ʿAwf went to the Messenger of Allah ﷺ and informed him of his affair, and asked him to give them ʿAmr b. Abī Sufyān so that they might release their companion with him. The Messenger of Allah ﷺ did so, and they sent him to Abū Sufyān, who then released Saʿd. The going out of a group of captives to Badr under compulsion: A group of captives, including al-ʿAbbās, said to the Messenger of Allah ﷺ: We were Muslims, and we only went out under compulsion, so why is ransom taken from us? Then Allah, exalted is He, revealed regarding what they said: (O Prophet, say to those in your hands among the captives) and in another reading: al-asrā, If Allah knows any good in your hearts, faith and sincerity, He will give you something better than what has been taken from you, than the ransom, by multiplying it for you in this world and rewarding you in the Hereafter, and He will forgive you your sins, and Allah is Forgiving, Merciful. And if they, the captives, intend treachery to you by what they have shown of speech, then they have already betrayed Allah before, before Badr, by disbelief, so He gave you power over them at Badr, in killing and capture, so let them expect the like of that if they return, and Allah is All-Knowing of His creation, All-Wise [al-Anfāl: 70, 71] in His action. Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, al-Bayhaqī, Abū Nuʿaym in al-Dalāʾil, Isḥāq b. Rāhawayh in his Musnad, Ibn Jarīr, Ibn al-Mundhir, Ibn Abī Ḥātim, al-Ṭabarānī, and Abū al-Shaykh narrated through various chains, from Ibn ʿAbbās ؓ, Ibn Isḥāq, and Abū Nuʿaym, from Jābir b. ʿAbd Allāh b. Riʾāb, that the Messenger of Allah ﷺ captured seventy men of Quraysh on the day of Badr, among them al-ʿAbbās and ʿAqīl, and he set their ransom at forty ūqiyyahs of gold. Saʿīd b. Jubayr said: He set for al-ʿAbbās one hundred ūqiyyahs, and they said: forty, and for ʿAqīl eighty ūqiyyahs. Al-ʿAbbās said: You have left me the poorest of Quraysh as long as I live. So Allah, exalted is He, revealed: O Prophet, say to those in your hands among the captives [al-Anfāl: 70], the verse. Al-ʿAbbās said when it was revealed: I wish you had taken from me multiples of it, and Allah would give me better than it—forty slaves, each with his wealth in his hand, working with it. And I hope from Allah for forgiveness. Al-Bukhārī and Ibn Saʿd narrated, from Anas, that the Prophet ﷺ was brought wealth from Bahrain, and he said: "Scatter it in the mosque." It was the largest amount of wealth ever brought to the Messenger of Allah ﷺ. Then al-ʿAbbās came and said: O Messenger of Allah, give me, for I ransomed myself and I ransomed ʿAqīl. He said: "Take." So he scooped into his garment, then tried to lift it and could not. He said: Order someone to lift it onto me. He said: "No." He said: Then you lift it onto me. He said: "No." So he shook some of it out, then tried to lift it and could not. He said: Order someone to lift it onto me. He said: "No." He said: Then you lift it onto me. He said: "No." So he shook some of it out, then carried it on his shoulders and departed, saying: I am only taking what Allah promised, and He has fulfilled it. He kept watching him until he disappeared from us, in amazement at his eagerness. The Messenger of Allah ﷺ did not leave until there was not a single dirham of it left. The Messenger of Allah ﷺ bestowed favor upon a number of captives from Quraysh on the day of Badr without ransom. Among them: Abū ʿAzzah ʿAmr b. ʿAbd Allāh al-Jumaḥī. He was needy with a family. He spoke to the Messenger of Allah ﷺ, saying: O Messenger of Allah, you know that I have no wealth, and I am in need and have a family, so bestow favor upon me. The Messenger of Allah ﷺ bestowed favor upon him, and took from him a pledge that he would not aid anyone against him. Abū ʿAzzah said about that, praising the Messenger of Allah ﷺ and mentioning his virtue among his people: Who will convey from me to the Messenger, Muḥammad, That you are true, and the Sovereign is Praiseworthy? You are a man who calls to truth and guidance; Upon you is a witness from Allah, the Almighty. You are a man who has been placed among us in a station That has easy and steep degrees. For whoever you fight against is wretched, And whoever you make peace with is happy. But when Badr and its people are mentioned to me, What returns to me is grief and sitting still. Ibn ʿUqbah mentioned that the Muslims pressed this Abū ʿAzzah to accept Islam when he was captured at Badr, but he said: No, not until I strike among the Khazrajī woman one day until nightfall. Abū al-Rabīʿ said: As for what occurred in his poetry and his dialogue with the Messenger of Allah ﷺ, I know of no way out for it, if it is authentic, except that it may be among the things by which Abū ʿAzzah intended to deceive the Messenger of Allah ﷺ. Then the enemy of Allah returned to what he intended, and he deceived none but himself, unaware. Its explanation will come in the expedition of Ḥamrāʾ al-Asad, after Uḥud. Among them: Wahb b. ʿUmayr b. Wahb al-Jumaḥī. His father ʿUmayr came for his ransom and attempted to assassinate the Messenger of Allah ﷺ, in agreement with Ṣafwān b. Umayyah on that. But Allah, exalted is He, revealed him to His Messenger and informed him of it, and that was the cause of his accepting Islam. The sixth matter: The saying of the Anṣār: "Allow us to leave for the son of our sister"—with the tāʾ—the meaning is that they were the maternal uncles of his father ʿAbd al-Muṭṭalib. For the mother of al-ʿAbbās is Nutaylah—with a nūn and a tāʾ muʾannathah fawqiyyah, in the diminutive form—bt. Janāb—with a jīm and a nūn—and she was not from the Anṣār. They only meant by that that the mother of ʿAbd al-Muṭṭalib was from them, because she was Salmā bt. ʿAmr b. Uḥayḥah—with two unpointed letters, in the diminutive form—and she was from the Banū al-Najjār. They said "son of our sister" so that the favor would be upon them in his release, whereas if they had said "your paternal uncle," the favor would have been upon him ﷺ. This is from the strength of their intelligence and the excellence of their manners in speech. The Prophet ﷺ refused to answer them only lest there be any sort of favoritism in the religion.
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