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with Usāma before his illness, his appointing him to lead the prayer throughout that period—while permitting Usāma to travel during his illness—would necessarily have revoked Usāma’s command over him. How much more so, then, when Usāma was never appointed commander over him at all?
Moreover, it was not the Prophet’s custom—peace and blessings be upon him—in the expeditions he dispatched (1), [indeed], nor [in] his military campaigns (2), to designate by name everyone who was to set out with him for battle. Rather, he would issue a general, unrestricted call to the people. Sometimes they would understand that he had not commanded everyone to set out with him, but had merely called upon them to do so, as in the campaign of
(1) A and B read: “in the expeditions.”
(2) N and M read: “in his expeditions or military campaigns.”
مَعَ أُسَامَةَ قَبْلَ الْمَرَضِ لَكَانَ أَمْرُهُ لَهُ بِالصَّلَاةِ تِلْكَ الْمُدَّةِ، مَعَ إِذْنِهِ لِأُسَامَةَ أَنْ يُسَافِرَ فِي مَرَضِهِ، مُوجِبًا لِنَسْخِ إِمْرَةِ أُسَامَةَ عَنْهُ، فَكَيْفَ إِذَا لَمْ يُؤَمَّرْ عَلَيْهِ أُسَامَةُ بِحَالٍ؟ .
وَأَيْضًا فَإِنَّ النَّبِيَّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَمْ تَكُنْ عَادَتُهُ فِي سَرَايَاهُ
(١)
،
[بَلْ]
وَلَا
[فِي]
مَغَازِيهِ
(٢)
أَنْ يُعَيِّنَ كُلَّ مَنْ يَخْرُجُ مَعَهُ فِي الْغَزْوِ بِأَسْمَائِهِمْ، وَلَكِنْ يَنْدُبُ النَّاسَ نَدْبًا عَامًّا مُطْلَقًا، فَتَارَةً يَعْلَمُونَ مِنْهُ أَنَّهُ لَمْ يَأْمُرْ كُلَّ أَحَدٍ بِالْخُرُوجِ مَعَهُ وَلَكِنْ نَدَبَهُمْ إِلَى ذَلِكَ، كَمَا فِي غَزْوَةِ
(١) أ، ب: فِي السَّرَايَا.
(٢) ن، م: فِي سَرَايَاهُ وَلَا مَغَازِيهِ.