It is sufficient grief that the horses are galloped with spears, while I am left with my bindings tightened upon me.(8)
He then said to the daughter of Khasafah(9), Sa'd's wife: "Release me, and you have my promise to Allah that if He delivers me, I will return to place my feet back in the shackles. If I am killed, you will be relieved of me." She untied him when the people engaged in battle, and as Sa'd was suffering from a wound, he did not go out to the people that day. He said: "They took him up to the top of al-Udhayb(10) to watch the people." He had appointed Khalid ibn Urfutah over the cavalry. Abu Mihjan leapt onto a horse belonging to Sa'd known as "al-Balqa'", took a spear, and rode out. He began to charge at every flank of the enemy, routing them. The people began to say: "This is an angel!" due to what they saw him doing. Sa'd, meanwhile, was saying: "The charge is the charge of al-Balqa', and the strike is the strike of Abu Mihjan, yet Abu Mihjan is in chains!" When the enemy was defeated, Abu Mihjan returned until he placed his feet back into the shackles. The daughter of Khasafah informed Sa'd of what had happened, and Sa'd said: "No, by Allah, I shall never punish a man today through whom Allah has blessed the Muslims as He has blessed them [through him]." He then set him free. Abu Mihjan said: "I used to drink it while the punishment was being executed upon me and I was being purified by it, but now that you have exempted me,(13) by Allah, I shall never drink it again."(14) This is an agreement to which no opposition has appeared. As for when [a person] returns [from a military expedition], the Hadd punishment is executed upon him due to the generality of the verses and reports. It was only delayed due to an incidental cause, just as it is delayed due to illness or preoccupation. When the incidental cause ceases, the punishment is executed, as its requirement exists and its obstacle is removed; this is why Umar said: "Until he crosses the border upon his return."
Section: Prescribed punishments (Hudud) are executed in the frontier zones (thughur) without any disagreement known to us, because they are part of the lands of Islam.
(8) The verse is in: Tabaqat Fuhul al-Shu'ara 1/268, and al-Shi'r wa al-Shu'ara 1/423. (9) In the original, (A), and al-Isabah 7/705: "Hafsah". In (B), (M), and Sunan Sa'id: "Khasafah". The confirmed [spelling] is in: Tabaqat Ibn Sa'd 3/138, 5/168, 169, Musannaf Ibn Abi Shaybah, and Tarikh al-Tabari. (10) Al-Udhayb: A water source between al-Qadisiyyah and al-Mughithah. Mu'jam al-Buldan 3/626. (11) Al-Dabr: The gallop. (12) Omitted from (A), (B), and (M). (13) Bahrajtani: You have spared/excused me by dropping the Hadd punishment upon me. (14) Reported by Sa'id in the previous location. Al-Sunan 2/197, 198. And by Ibn Abi Shaybah in: The affair of al-Qadisiyyah and Jalula, from the Book of History. Al-Musannaf 12/560-562. See the story in: Tarikh al-Tabari 3/575, al-Isti'ab 4/1746, 1747, and al-Isabah 7/361, 362.
كَفَى حَزَنًا أَنْ تُطْرَدَ الخيلُ بالْقَنا ... وأُتْرَكَ مَشْدُودًا عَلَىَّ وَثَاقِيَا (٨)
فقال لابْنَةِ خَصْفَةَ (٩) امْرَأَة سعد: أَطْلِقِينى، ولَكِ اللَّهُ عَلَىّ إنْ سَلَّمَنِى اللَّه أَنْ أرجِعَ حتَّى أضَعَ رِجْلِى فى القيدِ، فإنْ قُتِلْتُ، اسْتَرَحْتُم مِنِّى. قال: فحلَّتْه حينَ الْتَقَى الناسُ، وكانَتْ بسعدٍ جِرَاحَةٌ، فلم يخْرُجْ يومَئِذٍ إلى النَّاس. قال: وصَعَدُوا به فوقَ العُذَيْبِ (١٠) ينْظُرُ إلى النَّاسِ، واسْتَعْمَلَ على الخيلِ خالدَ بن عُرْفُطَةَ، فوثَبَ أبو مِحْجَنٍ على فرسٍ لسعدٍ يُقال لها البَلْقاءُ، ثمَّ أخَذَ رُمْحًا، ثمَّ خرَجَ، فجعَلَ لا يَحْمِلُ على ناحِيَةٍ من العَدُوِّ إلَّا هَزَمَهم، وجَعَلَ الناسُ يقولُون: هذا مَلَكٌ؛ لما يَرَوْنَه يصْنَعُ، وجعلَ سعدٌ يقول: الضَّبْرُ (١١) ضَبْرُ البَلْقاءِ، والطَّعْنُ طَعْنُ أبى مِحْجَنٍ، وأبو مِحْجَنٍ فى القَيْدِ. فلما هُزِمَ العَدُوُّ، رجَعَ أبو مِحْجَنٍ حتَّى وَضَعَ رِجْلَيْه فى القَيْد. فأَخْبَرَت ابنةُ خَصْفةَ سعدًا بما كان من أمرِه، فقال سعدٌ: لا واللَّهِ، لا أُضْرِبُ اليومَ رجُلًا أَبْلَى اللَّهُ المسلمين به (١٢) ما أَبْلاهُم. فخلَّى سَبِيلَه. فقال أبو مِحْجَنٍ: قد كنتُ أشْرَبُها إذْ يُقامُ عَلَىَّ الحَدُّ وأُطَهَّرُ منها، فأمَّا إذا بَهْرَجْتَنِى (١٣)، فواللَّهِ لا أَشْرَبُها أبدًا (١٤). وهذا اتِّفاقٌ لم يظْهَرْ خلافُه. فأمَّا إذا رَجَعَ، فإنَّه يُقامُ الحَدُّ عليه؛ لعُمومِ الآيات والأخْبارِ، وإنَّما أُخِّرَ لعارِضٍ، كما يُؤخَّرُ لمرَضٍ أو شُغْلٍ، فإذا زالَ العارِضُ، أُقيمَ الحَدُّ، لوُجودِ مُقْتَضِيه، وانْتفاءِ مُعارِضِه؛ ولهذا قال عمرُ: حتَّى يقْطَعَ الدَّرْبَ قافِلًا.
فصل: وتُقامُ الحُدودُ فى الثُّغورِ، بغيرِ خلافٍ نَعْلَمُه؛ لأَنَّها من بلادِ الإِسلامِ،
(٨) البيت فى: طبقات فحول الشعراء ١/ ٢٦٨، والشعر والشعراء ١/ ٤٢٣.(٩) فى الأصل، أ، والإصابة ٧/ ٧٠٥: "حفصة". وفى ب، م. وسنن سعيد: "حصفة". والمثبت فى: طبقات ابن سعد ٣/ ١٣٨، ٥/ ١٦٨، ١٦٩، ومصنف ابن أبى شيبة، وتاريخ الطبرى.(١٠) العذيب: ماء بين القادسية والمغيثة. معجم البلدان ٣/ ٦٢٦.(١١) الضبر: العَدْو.(١٢) سقط من: أ، ب، م.(١٣) بهرجتنى: هدرتنى بإسقاط الحد عنى.(١٤) أخرجه سعيد، فى الموضع السابق. السنن ٢/ ١٩٧، ١٩٨. وابن أبى شيبة، فى: أمر القادسية وجلولاء، من كتاب التاريخ. المصنف ١٢/ ٥٦٠ - ٥٦٢. وانظر القصة، فى: تاريخ الطبرى ٣/ ٥٧٥، والاستيعاب ٤/ ١٧٤٦، ١٧٤٧، والإصابة ٧/ ٣٦١، ٣٦٢.
