السنن الكبرى للبيهقي
Sunan al-Kubra al-Bayhaqi
كتاب السير
Book of Military Expeditions
باب: الأسير يؤخذ عليه أن يبعث إليهم بفداء ويعود في إسارهم
A captive who is made to pledge that he will send them a ransom or return to their captivity
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قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ: رُوِيَ عَنِ الْأَوْزَاعِيِّ: يَعُودُ فِي إِسَارِهِمْ إِنْ لَمْ يُعْطِهِمُ الْمَالَ. قَالَ: وَمَنْ ذَهَبَ مَذْهَبَ الْأَوْزَاعِيِّ وَمَنْ قَالَ بِقَوْلِهِ فَإِنَّمَا يَحْتَجُّ فِيمَا أَرَاهُ بِمَا رُوِيَ عَنْ بَعْضِهِمْ أَنَّهُ رُوِيَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَالَحَ أَهْلَ الْحُدَيْبِيَةِ أَنْ يَرُدَّ مَنْ جَاءَهُ مِنْهُمْ بَعْدَ الصُّلْحِ مُسْلِمًا، فَجَاءَهُ أَبُو جَنْدَلٍ فَرَدَّهُ إِلَى أَبِيهِ، وَأَبُو بَصِيرٍ فَرَدَّهُ فَقَتَلَ أَبُو بَصِيرٍ الْمَرْدُودَ مَعَهُ، ثُمَّ جَاءَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: قَدْ وَفَّيْتُ لَهُمْ وَنَجَّانِي اللهُ مِنْهُمْ، فَلَمْ يَرُدَّهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَمْ يَعِبْ ذَلِكَ عَلَيْهِ وَتَرَكَهُ، فَكَانَ بِطَرِيقِ الشَّامِ يَقْطَعُ عَلَى كُلِّ مَالٍ لِقُرَيْشٍ حَتَّى سَأَلُوا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَضُمَّهُ إِلَيْهِ لِمَا نَالَهُمْ مِنْ أَذَاهُ. قَالَ الشَّافِعِيُّ: وَهَذَا حَدِيثٌ قَدْ رَوَاهُ بَعْضُ أَهْلِ الْمَغَازِي كَمَا وَصَفْتُ، وَلَا يَحْضُرُنِي ذِكْرُ إِسْنَادِهِ..
Imam al-Shafi'i (may Allah have mercy on him) said: "It is narrated from Imam al-Awza'i (may Allah have mercy on him): 'If he does not give them the wealth, he should return to their captivity.'"
He (further) said: "Whoever adopts the position of Imam al-Awza'i (may Allah have mercy on him), and whoever holds his view, in my opinion argues only from what is narrated from some of them: that the Prophet (peace and blessings be upon him) made peace with the people of Hudaybiyah on the condition that whoever of them came to him as a Muslim after the treaty, he would return him. So Sayyiduna Abu Jandal (may Allah be pleased with him) came to him (peace and blessings be upon him), and he (peace and blessings be upon him) returned him to his father; and Sayyiduna Abu Basir (may Allah be pleased with him) came, and he (peace and blessings be upon him) returned him (too). Then Abu Basir killed the man with whom he had been sent back, then came to the Prophet (peace and blessings be upon him) and said: 'I have fulfilled (the covenant) with them, and Allah has saved me from them.' The Prophet (peace and blessings be upon him) did not send him back, nor did he reproach him for it; rather, he left him as he was. So he stayed on the road to Syria, attacking every (trade caravan of) wealth belonging to Quraysh, until Quraysh, because of the harm that reached them from him, requested the Messenger of Allah (peace and blessings be upon him) to take him to himself (peace and blessings be upon him)."
Imam al-Shafi'i (may Allah have mercy on him) said: "This hadith has been narrated in this way, as I have described it, by some of the people of the Maghazi (the biographers of the campaigns), and I do not recall its chain at present."
He (further) said: "Whoever adopts the position of Imam al-Awza'i (may Allah have mercy on him), and whoever holds his view, in my opinion argues only from what is narrated from some of them: that the Prophet (peace and blessings be upon him) made peace with the people of Hudaybiyah on the condition that whoever of them came to him as a Muslim after the treaty, he would return him. So Sayyiduna Abu Jandal (may Allah be pleased with him) came to him (peace and blessings be upon him), and he (peace and blessings be upon him) returned him to his father; and Sayyiduna Abu Basir (may Allah be pleased with him) came, and he (peace and blessings be upon him) returned him (too). Then Abu Basir killed the man with whom he had been sent back, then came to the Prophet (peace and blessings be upon him) and said: 'I have fulfilled (the covenant) with them, and Allah has saved me from them.' The Prophet (peace and blessings be upon him) did not send him back, nor did he reproach him for it; rather, he left him as he was. So he stayed on the road to Syria, attacking every (trade caravan of) wealth belonging to Quraysh, until Quraysh, because of the harm that reached them from him, requested the Messenger of Allah (peace and blessings be upon him) to take him to himself (peace and blessings be upon him)."
Imam al-Shafi'i (may Allah have mercy on him) said: "This hadith has been narrated in this way, as I have described it, by some of the people of the Maghazi (the biographers of the campaigns), and I do not recall its chain at present."
قَالَ الشَّيْخُ، أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ، أَنْبَأَ أَحْمَدُ بْنُ جَعْفَرٍ الْقَطِيعِيُّ، ثنا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، حَدَّثَنِي أَبِي، ثنا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، قَالَ الزُّهْرِيُّ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَمَرْوَانَ بْنِ الْحَكَمِ، فَذَكَرَ حَدِيثَ صُلْحِ الْحُدَيْبِيَةِ، وَذَكَرَ فِيهِ قِصَّةَ أَبِي جَنْدَلٍ وَأَبِي بَصِيرٍ بِنَحْوٍ مِنْ هَذَا وَأَتَمَّ مِنْهُ ⦗٢٤٤⦘ قَالَ الشَّيْخُ: وَإِنَّمَا رَدَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَبَا جَنْدَلٍ إِلَيْهِمْ؛ لَأَنَّهُ كَانَ لَا يَخَافُ عَلَيْهِ فِي الرَّدِّ لِمَكَانِ أَبِيهِ، وَكَذَلِكَ أَشَارَ عَلَى أَبِي بَصِيرٍ بِالرُّجُوعِ إِلَيْهِمْ فِي الِابْتِدَاءِ لِذَلِكَ وَاللهُ أَعْلَمُ وَسَيَرِدُ كَلَامُ الشَّافِعِيِّ إِنْ شَاءَ اللهُ عَلَيْهِ فِي كِتَابِ الْجِزْيَةِ.
Al-Miswar bin Makhramah and Marwan bin al-Hakam (may Allah be pleased with them both) mentioned the hadith of the Treaty of Hudaybiyah, and in it mentioned the story of Abu Jandal (may Allah be pleased with him) and Abu Basir (may Allah be pleased with him), and it is more complete than this.
The Shaykh says: The Prophet (peace and blessings be upon him) returned Abu Jandal (may Allah be pleased with him) only because, owing to his father's standing, he (peace and blessings be upon him) did not fear for him in returning him; and for the same reason he advised Abu Basir (may Allah be pleased with him) at first to go back, and Allah knows best.
The Shaykh says: The Prophet (peace and blessings be upon him) returned Abu Jandal (may Allah be pleased with him) only because, owing to his father's standing, he (peace and blessings be upon him) did not fear for him in returning him; and for the same reason he advised Abu Basir (may Allah be pleased with him) at first to go back, and Allah knows best.
وَفِي مِثْلِ هَذَا مَا أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، وَأَبُو مُحَمَّدِ بْنُ أَبِي حَامِدٍ الْمُقْرِئُ، وَأَبُو بَكْرٍ الْقَاضِي، وَأَبُو صَادِقٍ الْعَطَّارُ قَالُوا: ثنا أَبُو الْعَبَّاسِ هُوَ الْأَصَمُّ، ثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ عَبْدِ الْحَكَمِ، أنبأ عَبْدُ اللهِ بْنُ وَهْبٍ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، عَنْ بُكَيْرِ بْنِ الْأَشَجِّ، أَنَّ الْحَسَنَ بْنَ عَلِيِّ بْنِ أَبِي رَافِعٍ حَدَّثَهُ أَنَّ أَبَا رَافِعٍ رَضِيَ اللهُ عَنْهُ أَخْبَرَهُ أَنَّهُ أَقْبَلَ بِكِتَابٍ مِنْ قُرَيْشٍ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: فَلَمَّا رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُلْقِيَ فِي قَلْبِي الْإِسْلَامُ فَقُلْتُ: يَا رَسُولَ اللهِ إِنِّي وَاللهِ لَا أَرْجِعُ إِلَيْهِ أَبَدًا. فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " إِنِّي لَا أَخِيسُ بِالْعَهْدِ، وَلَا أَحْبِسُ الْبُرُدَ وَلَكِنِ ارْجِعْ فَإِنْ كَانَ فِي قَلْبِكَ الَّذِي فِي قَلْبِكَ الْآنَ فَارْجِعْ ". قَالَ: فَرَجَعْتُ إِلَيْهِمْ ثُمَّ أَقْبَلْتُ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَسْلَمْتُ قَالَ بُكَيْرٌ: وَأَخْبَرَنِي أَنَّ أَبَا رَافِعٍ كَانَ قِبْطِيًّا.
Sayyiduna Abu Rafi' (may Allah be pleased with him) says that a letter of Quraysh came to the Prophet (peace and blessings be upon him). The narrator says: When I saw the Prophet (peace and blessings be upon him), Islam became firm in my heart. I said: O Messenger of Allah (peace and blessings be upon him), I will not go back. The Prophet (peace and blessings be upon him) said: "I do not break a covenant, nor do I detain envoys. Go! If this same thing is in your heart, then come back." He says: I went back, then came (again) and became a Muslim. And Sayyiduna Abu Rafi' (may Allah be pleased with him) was a Copt.
أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ، أَخْبَرَنِي أَحْمَدُ بْنُ جَعْفَرٍ الْقَطِيعِيُّ، ثنا عَبْدُ اللهِ بْنُ أَحْمَدَ بْنِ حَنْبَلٍ، حَدَّثَنِي أَبِي، ثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ، قَالَ عَبْدُ اللهِ: وَقَدْ سَمِعْتُهُ أَنَا مِنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ أَبِي شَيْبَةَ، ثنا أَبُو أُسَامَةَ، عَنِ الْوَلِيدِ بْنِ جُمَيْعٍ، ثنا أَبُو الطُّفَيْلِ، ثنا حُذَيْفَةُ بْنُ الْيَمَانِ رَضِيَ اللهُ عَنْهُ قَالَ: مَا مَنَعَنِي أَنْ أَشْهَدَ بَدْرًا إِلَّا أَنِّي خَرَجْتُ أَنَا وَأَبِي حُسَيْلٍ. قَالَ: فَأَخَذَنَا كُفَّارُ قُرَيْشٍ فَقَالُوا: إِنَّكُمْ تُرِيدُونَ مُحَمَّدًا، فَقُلْنَا: مَا نُرِيدُهُ مَا نُرِيدُ إِلَّا الْمَدِينَةَ فَأَخَذُوا عَلَيْنَا عَهْدَ اللهِ وَمِيثَاقَهُ لَنَنْصَرِفَنَّ إِلَى الْمَدِينَةِ وَلَا نُقَاتِلُ مَعَهُ، فَأَتَيْنَا النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرْنَاهُ الْخَبَرَ فَقَالَ: " انْصَرِفَا، نَفِي لَهُمْ بِعَهْدِهِمْ، وَنَسْتَعِينُ بِاللهِ عَلَيْهِمْ " رَوَاهُ مُسْلِمٌ فِي الصَّحِيحِ عَنْ أَبِي بَكْرٍ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ أَبِي شَيْبَةَ، وَهَذَا لِأَنَّهُ لَمْ يُؤَدِّ انْصِرَافُهُمَا إِلَى تَرْكِ فَرْضٍ إِذْ لَمْ يَكُنْ خُرُوجُهُمَا وَاجِبًا عَلَيْهِمَا، وَلَا إِلَى ارْتِكَابِ مَحْظُورٍ، وَالْعَوْدُ إِلَيْهِمْ وَالْإِقَامَةُ بَيْنَ أَظْهُرِهِمْ مِمَّا لَا يَجُوزُ إِذَا كَانَ يَخَافُ الْفِتْنَةَ عَلَى نَفْسِهِ فِي الْعَوْدِ، وَاللهُ أَعْلَمُ.
Sayyiduna Hudhayfah bin al-Yaman (may Allah be pleased with them both) says: I did not take part in Badr for this reason: my father Husayl and I went out, and the disbelievers of Quraysh seized us. They said: You intend (to go to) Muhammad (peace and blessings be upon him)? We denied it, (saying) that we wanted to go to Madinah. So they took from us the covenant and pledge of Allah that we would go to Madinah but would not fight alongside him (peace and blessings be upon him). We came and told the Prophet (peace and blessings be upon him), and he (peace and blessings be upon him) said: "Go to Madinah; we will keep the promise, and we will seek Allah's help against them."
The Shaykh says: This is because their turning back did not entail abandoning an obligation, since going out was not obligatory on them, nor did it entail committing anything forbidden; whereas returning to the disbelievers and living among them is not permissible when one fears trial for oneself in returning, and Allah knows best.
The Shaykh says: This is because their turning back did not entail abandoning an obligation, since going out was not obligatory on them, nor did it entail committing anything forbidden; whereas returning to the disbelievers and living among them is not permissible when one fears trial for oneself in returning, and Allah knows best.
