Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/451)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Mālik transmitted—through Yaḥyā ibn Saʿīd, through ʿUmar ibn Kathīr, through Abū Muḥammad, the client of Abū Qatādah—from Abū Qatādah, who said:

“We set out with the Messenger of Allah ﷺ in the year of Ḥunayn. When the two forces engaged, I noticed a man who had gained the upper hand over the Muslims. I rode around behind him and struck him with my sword across the base of his neck, a blow that split his coat of mail. He turned on me, seized me in a crushing embrace from which I smelled the very scent of death; then he released me and died.

“He went on to say: The Messenger of Allah ﷺ proclaimed, ‘Whoever kills an enemy combatant and can bring proof of it, his belongings are his.’

“So I stood up and said, ‘Who will testify for me?’ Then I related the incident. A man said, ‘He speaks the truth, O Messenger of Allah, and the slain man’s personal spoils are with me. Please satisfy him from them.’

“Abū Bakr said, ‘No, by Allah! Never shall one of Allah’s lions, who fights for Allah and His Messenger, be set upon only for you to take his spoils.’

“The Prophet ﷺ replied, ‘He has spoken the truth.’

“So he handed them over to me. I sold the armor and with its price purchased a palm-orchard among the Banū Salamah; it was the first property I ever acquired in Islam. (1)

Ibn Saʿd said: The expedition (sariyya) of Abū Qatādah to Ḥiḍrah—located in Najd—took place in the eighth year. He had fifteen men with him; they captured two hundred camels, two thousand sheep, and took captives. A month later came Abū Qatādah’s expedition to the valley of Iḍam. (2)

Al-Darāwardī reported—through Usayd ibn Abī Usayd, from his father:

I said to Abū Qatādah, ‘Why do you not relate ḥadith from the Messenger of Allah ﷺ as others do?’

He replied, ‘I heard the Messenger…’

(1) It is recorded in the Muwatta, 2/10, 12 (Book of Jihad, chapter: Spoils and Extra Grants); in al-Bukhari, 4/271 (Book of Sales), 6/177 (Book of Jihad, chapter: Whoever did not set aside the spoils), and 8/29, 33 (Book of Maghazi, chapter: The Expedition of Hunayn), as well as 13/140; in Muslim, no. 1751; in Abu Dawud, no. 2717; and in al-Tirmidhi, no. 1562. “On a rope over his shoulder”: hasl al-atiq (the sinew of the shoulder); al-atiq is the place on the shoulder where one’s cloak rests. al-mukhraf means an orchard, so called because its fruit is ‘harvested’ (khtarafa). taathalthuhu (“I acquired and firmly established it”); athlah (“the athla of a thing”) denotes its root or origin. The phrase la ha-Allah is a colloquial variant of la wallah (“No, by God”), the letter ha’ here functioning like the waw used in oaths. (2) Ibn Saʿd, 2/133. Idum is a locality situated between Mecca and al-Yamama.

مَالِكٌ: عَنْ يَحْيَى بنِ سَعِيْدٍ، عَنْ عُمَرَ بنِ كَثِيْرٍ، عَنْ أَبِي مُحَمَّدٍ مَوْلَى أَبِي قَتَادَةَ، عَنْ أَبِي قَتَادَةَ، قَالَ: خَرَجْنَا مَعَ رَسُوْلِ اللهِ ﷺ عَامَ حُنَيْنٍ، فَلَمَّا الْتَقَيْنَا، رَأَيْتُ رَجُلاً قَدْ عَلاَ المُسْلِمِيْنَ، فَاسْتَدَرْتُ لَهُ مِنْ وَرَائِهِ، فَضَرَبْتُهُ بِالسَّيْفِ عَلَى حَبْلِ عَاتِقِهِ ضَرْبَةً قَطَعْتُ مِنْهَا الدِّرْعَ، فَأَقْبَلَ عَلَيَّ، وَضَمَّنِي ضَمَّةً، وَجَدْتُ مِنْهَا رِيْحَ المَوْتِ، ثُمَّ أَرْسَلَنِي، وَمَاتَ. إِلَى أَنْ قَالَ: فَقَالَ رَسُوْل اللهِ ﷺ: (مَنْ قَتَلَ قَتِيْلاً لَهُ بَيِّنَةٌ، فَلَهُ سَلَبُهُ) . فَقُمْتُ، فَقُلْتُ: مَنْ يَشْهَدُ لِي، وَقَصَصْتُ عَلَيْهِ، فَقَالَ رَجُلٌ: صَدَقَ يَا رَسُوْلَ اللهِ، وَسَلَبُ ذَلِكَ القَتِيْلِ عِنْدِي، فَأَرْضِهِ مِنْهُ. فَقَالَ أَبُو بَكْرٍ: لاَ هَا اللهِ، إِذاً لاَ يَعْمِدُ إِلَى أَسَدٍ مِنْ أُسْدِ اللهِ، يُقَاتِلُ عَنِ اللهِ وَرَسُوْلِهِ، فَيُعْطِيَكَ سَلَبَهُ. فَقَالَ النَّبِيُّ ﷺ: (صَدَقَ) . فَأَعْطَانِيْهُ، فَبَعَتُ الدِّرْعَ، وَابْتَعْتُ بِهِ مِخْرَفاً فِي بَنِي سَلِمَةَ، فَإِنَّهُ لأَوَّلُ مَالٍ تَأَثَّلْتُهُ فِي الإِسْلاَمِ (١) . قَالَ ابْنُ سَعْدٍ: كَانَتْ سَرِيَّةُ أَبِي قَتَادَةَ إِلَى حِضْرَةَ، وَهِيَ بِنَجْدٍ، سَنَةَ ثَمَانٍ، وَكَانَ فِي خَمْسَةَ عَشَرَ رَجُلاً، فَغَنِمُوا مَائَتَيْ بَعِيْرٍ، وَأَلْفَيْ شَاةٍ، وَسَبَوْا سَبْياً، ثُمَّ سَرِيَّةُ أَبِي قَتَادَةَ إِلَى بَطْنِ إِضَمٍ بَعْدَ شَهْرٍ (٢) . الدَّرَاوَرْدِيُّ: عَنْ أَسِيْدِ بنِ أَبِي أَسِيْدٍ، عَنْ أَبِيْهِ: قُلْتُ لأَبِي قَتَادَةَ: مَالَكَ لاَ تُحَدِّثُ عَنْ رَسُوْلِ اللهِ ﷺ كَمَا يُحَدِّثُ عَنْهُ النَّاسُ؟ فَقَالَ: سَمِعْتُ رَسُوْلَ

(١) هو في " الموطأ " ٢ / ١٠، ١٢ في الجهاد: باب ما جاء في السلب والنفل، وأخرجه البخاري ٤ / ٢٧١ في البيوع و٦ / ١٧٧ في الجهاد: باب من لم يخمس الاسلاب، و٨ / ٢٩، ٣٣ في المغازي: باب غزوة حنين، و١٣ / ١٤٠، ومسلم (١٧٥١) ، وأبو داود (٢٧١٧) ، والترمذي (١٥٦٢) . وقوله: " على حبل عاتقه ": حسل العاتق: عصبه، والعاتق: موضع الرداء من المنكب. المخرف: البستان: سمي بذلك لأنه يخترف منه الثمر، أي: يجتنى. وتأثلته: أي اقتنيته وتأصلته، وأثلة كل شيء: أصله. وقوله: " لا ها الله " أي: لا والله، فالهاء هنا بمنزلة الواو. (٢) ابن سعد ٢ / ١٣٣، وإضم: بين مكة واليمامة.