the Hudhayl tribe rushed towards them with nearly a hundred archers. When Asim and his companions sensed them, they took refuge in a hard, uneven ground (22). They said to them, "Come down and submit, and you have our promise and covenant that we will not kill any of you." Asim replied, "As for me, I will not descend under the protection of a disbeliever." They shot arrows at them, killing Asim and seven others with him, while three others descended to them based on the promise and covenant. They were Khubayb and Zayd ibn al-Dathina. When they gained control over them, they released their bowstrings and bound them with them. This is agreed upon (23). Asim chose the path of firm resolution (azima), while Khubayb and Zayd chose the path of concession (rukhsa), and both are praised, not disparaged nor blamed.
Section: If the enemy is more than double the number of Muslims, and the Muslims believe they are likely to be victorious, it is better for them to stand firm, because of the benefit in that. If they withdraw, it is permissible, for they are not secure from destruction. The ruling was tied to its likelihood, which is their being less than half (24) of their enemy (25). For this reason, it was incumbent upon them to stand firm if they were more than half, even if they believed they would likely perish. It is possible that it remains incumbent upon them to stand firm if they believe they are likely to be victorious, due to the benefit therein. If they believe they are likely to perish if they stay, but would be saved if they withdraw, the better course for them is to withdraw. However, if they stand firm, it is permissible, because they have an aim in martyrdom, and it is possible that they might also be victorious. If they believe they are likely to perish whether they stay or withdraw, then it is better for them to stand firm, so they may attain the rank of martyrs who face the battle for the sake of Allah, making them superior to those who turn away. Furthermore, it is possible that they may be victorious as well; for Allah the Almighty says: "How many a small group has overcome a large group by permission of Allah. And Allah is with the patient" (27). For this reason, Asim and his companions were patient and fought until Allah honored them with martyrdom.
(22) Al-Fadafd: A hard, rough ground. (23) Reported by al-Bukhari in: The Chapter on Whether a Man May Allow Himself to be Taken Captive and Who Does Not, from the Book of Jihad; and in: The Chapter on What Abdullah ibn Muhammad al-Ju'fi Narrated to Me...; and in: The Chapter on the Battle of al-Raji, Ri'l, and Dhakwan... from the Book of Military Expeditions. Sahih al-Bukhari 4/82, 83, 5/100, 101, 132, 133. It was also reported by Abu Dawud in: The Chapter on the Man Who Allows Himself to be Taken Captive, from the Book of Jihad. Sunan Abi Dawud 2/47. And Imam Ahmad in: Al-Musnad 2/294, 310. We did not find it in Sahih Muslim. See: Tuhfat al-Ashraf 10/289. (24) In (B): "double". (25) In the original and (M): "their number". (26) In (A) and (B): "if". (27) Surah al-Baqarah: 249.
هُذَيْلٌ بقريبٍ من مائَةِ رجُلٍ رامٍ، فلمَّا أحَسَّ بهم عاصِمٌ وأصحابُه، لَجَأُوا إلى فَدْفَدٍ (٢٢)، فقالوا لهم: أنْزِلُوا فأعطونا بأَيْدِيكم، ولكم العَهْدُ والميثاقُ أَنْ لا نَقْتُلَ منكم أحدًا. فقال عاصمُ: أمَّا أنا فلا أنْزِلُ فى ذِمَّةِ كافرٍ. فَرَمَوْهم بالنَّبْلِ، فقتَلُوا عاصِمًا فِى سبعةٍ معه، ونزلَ إليهم ثلاثةٌ على العَهْدِ والميثاقِ، فهم خُبَيْبُ، وزيدُ بن الدَّثِنَةِ، فلمَّا اسْتَمْكَنُوا منهم، أطْلَقُوا أوْتارَ قِسِيِّهِم، فرَبَطُوهم بها. مُتَّفَقٌ عليه (٢٣). فعاصمٌ أخَذَ بالعَزِيمَةِ، وخُبَيْبٌ وزيد أخَذا بَالرُّخْصَةِ، وكلُّهم محمودٌ غيرُ مَذْمُوِمٍ ولا مَلُومٍ.
فصل: وإذا كان العَدُّوّ أكثرَ من ضِعْفِ المسلمين، فغلَب على ظَنِّ المسلمين الظَّفَرُ، فالأوْلَى لهم الثَّباتُ؛ لما فى ذلك من المَصْلَحَةِ، وإن انْصَرَفُوا جازَ؛ لأنَّهم لا يَأْمَنُون العَطَبَ، والحُكْمُ عُلِّقَ على مَظِنَّتِه، وهو كَوْنُهم أقلُّ من نِصْفِ (٢٤) عَدُوِّهم (٢٥)، ولذلك لزِمَهُم الثَّباتُ إذا كانوا أكثرَ من النِّصْفِ، وإِنْ غلبَ على ظَنِّهِم الهلاكُ فيه. ويَحْتَمِلُ أَنْ يَلْزَمَهم الثَّباتُ إنْ (٢٦) غَلَبَ على ظَنِّهِم الظَّفَرُ؛ لما فيه من الصلحَةِ. وإن غَلَبَ على ظَنِّهم الهلاكُ فى الإِقامَةِ، والنَّجاةُ فى الانْصِرافِ، فالأَوْلَى لهم الانْصِرافُ، وإِنْ ثَبَتُوا جازَ؛ لأنَّ لهم غرضًا فى الشهادَةِ، ويجوزُ أَنْ يغْلِبُوا أيضًا. وإِنْ غلبَ على ظَنِّهِم الهلاكُ فى الإِقامَةِ والانْصِرافِ، فالأَوْلَى لهم الثَّباتُ؛ ليَنالُوا دَرَجَةَ الشُّهداءِ المُقْبِلَين على القتالِ مُحْتَسِبين، فيكونُون أَفْضلَ من المُوَلِّين، ولأنَّه يجوزُ أَنْ يَغْلِبُوا أيضًا؛ فإنَّ اللَّه تعالَى يقول: {كَمْ مِنْ فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّابِرِينَ} (٢٧). ولذلك صَبَرَ عاصمٌ وأصحابُه، فقاتَلُوا حَتَّى أكرَمَهُم اللَّه بالشَّهادَةِ.
(٢٢) الفدفد: المكان الصلب الغليظ.(٢٣) أخرجه البخارى، فى: باب هل يتأسر الرجل ومن لم يتأسر. . .، من كتاب الجهاد، وفى: باب حدثنى عبد اللَّه بن محمد الجعفى. . . .، وباب غزوة الرجيع ورعل وذكوان. . .، من كتاب المغازى. صحيح البخارى ٤/ ٨٢، ٨٣، ٥/ ١٠٠، ١٠١، ١٣٢، ١٣٣.كما أخرجه أبو داود، فى: باب فى الرجل يتأسر، من كتاب الجهاد. سنن أبى داود ٢/ ٤٧. والإِمام أحمد، فى: المسند ٢/ ٢٩٤، ٣١٠. ولم نجده فى صحيح مسلم، وانظر: تحفة الأشراف ١٠/ ٢٨٩.(٢٤) فى ب: "ضعف".(٢٥) فى الأصل، م: "عددهم".(٢٦) فى أ، ب: "إذا".(٢٧) سورة البقرة ٢٤٩.