Sa'id (11) narrated, from Yazid ibn Harun, that Najdah wrote to Ibn 'Abbas, asking him about the woman and the slave who are present at a conquest: do they have any share of the booty? He said: They are given a gift (yuhdhayan), but they have nothing else. In another narration, he said: They have no share, but a gift (radkh) may be given to them. From 'Umayr, the freed slave of Abi al-Lahm, who said: I witnessed Khaybar with my masters, and they spoke to the Messenger of Allah (peace and blessings of Allah be upon him) regarding me. He was informed that I was a slave, so he ordered that I be given something from the miscellaneous goods (khurthi al-mata'). Narrated by Abu Dawud (12). Ahmad cited this as evidence, and because they (13) are not among the people of combat, so no share is assigned to them, like a child. 'Aishah said: O Messenger of Allah, is there jihad for women? He said: "Yes, a jihad that has no fighting: Hajj and 'Umrah" (14).
And 'Umar ibn Abi Rabi'ah said (15):
Death and fighting were written upon us ... And upon the chaste women, the trailing of skirts.
And because the woman is weak, overcome by frailty, so she is not fit for fighting; this is why she is not killed if she is a harbi (an enemy combatant). As for what was narrated regarding assigning shares to women, it is possible that the narrator called the gift (radkh) a 'share', evidenced by the fact that in the hadith of Hashraj, it mentions that he gave them a portion of dates. If it were a share, it would not have been restricted to dates. Also, Khaybar was divided among the people of al-Hudaybiyyah, specific individuals in other than this hadith, and they were not mentioned among them. It is also possible that he assigned to them a share like the share (16) of the men from dates specifically, or from the goods, not the land. As for the hadith of Sahlah, the hadith states that she gave birth, so the Prophet (peace and blessings of Allah be upon him) gave to her and her child, and their combined gift reached the amount of a man's share. That is why the man who said, 'Sahlah was given the like of my share,' was surprised. If this were a well-known practice of the Prophet (peace and blessings of Allah be upon him), he would not have been surprised by it.
(11) In: Chapter on the slave and the woman who witness the conquest, from the Book of Jihad. al-Sunan 2/283. It was also narrated by Abu Dawud, in: Chapter on the woman and slave who are given a gift from the booty, from the Book of Jihad. Sunan Abi Dawud 2/68. (12) In: Chapter on the woman and slave who are given a gift from the booty, from the Book of Jihad. Sunan Abi Dawud 2/68. It was also narrated by al-Tirmidhi, in: Chapter on whether a share is assigned to the slave?, from the chapters of al-Siyar. 'Aridat al-Ahwadhi 7/47. And Ibn Majah, in: Chapter on slaves and women who witness [combat] with the Muslims, from the Book of Jihad. Sunan Ibn Majah 2/952. (13) In M: "laysa" (singular). (14) Its takhrij (authentication/citation) was provided previously on page 9. (15) His Diwan, 498. (16) In M: "siham" (plural).
سعيدٌ (١١)، عن يَزِيدَ بنِ هَارُون، أنَّ نَجْدَةَ كتبَ إلى ابن عبَّاسٍ، يسألُه عن المرأةِ والمملوكِ يحضُران الفَتْحَ، ألَهُما من المَغْنَمِ شىء؟ قال يُحْذَيانِ، وليس لهما شىءٌ. وفى رِوايةٍ قال: ليس لهما سهمٌ، وقد يُرْضَخُ لهما. وعن عُمَيْرٍ مولَى آبِى اللَّحْمِ، قال: شهدْتُ خَيْبَرَ مع سادَتِى، فكلَّمُوا فِىَّ رسولَ اللَّه -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، فأُخْبِرَ أنِّى مملوكٌ، فأمرَ لى بشىءٍ من خُرْثِىِّ الْمَتاعِ. روَاه أبو داود (١٢). واحْتَجَّ به أحمد، ولأنَّهما ليسا (١٣) من أهلِ القتالِ، فلم يُسْهَمْ لهما، كالصَّبِىِّ. قالت عائِشَةُ: يا رسولَ اللَّه، هل على النِّساءِ جِهادٌ؟ قال: "نَعَمْ، جِهَادٌ لا قِتَالَ فِيهِ، الحَجُّ، والعُمْرَةُ" (١٤).
وقال عمرُ بن أبى رَبِيعة (١٥):
كُتِبَ القَتْلُ والقِتَالُ عَلَيْنَا ... وعلى المُحْصَناتِ جَرُّ الذُّيُولِ
ولأنَّ المرأَةَ ضعيفةٌ، يسْتَوْلِى عليها الخَوَرُ، فلا تَصْلُحُ للقتالِ، ولهذا لم تُقْتَلْ إذا كانت حَرْبِيَّةً. فأمَّا ما رُوِى فى إِسْهام النِّساءِ، فيَحْتَمِلُ أنَّ الرَّاوِىَ سَمَّى الرَّضْخَ سَهْمًا، بدليلِ أنَّ فى حديثِ حَشْرَجٍ، أنَّه جَعَلَ لهُنَّ نَصِيبًا تَمْرًا. ولو كان سَهْمًا، ما اخْتَصَّ التَّمْرَ، ولأَنَّ خَيْبَرَ قُسِمَتْ على أهلِ الحُدَيْبِيَةِ، نَفَرٍ مَعْدُودِين فى غيرِ حَدِيثِها، ولم يُذْكَرْنَ منهم. ويَحْتَمِلُ أنَّه أَسْهَمَ لَهُنَّ مثلَ سَهْمِ (١٦) الرِّجالِ من التَّمْرِ خاصَّةً، أو من المَتاعِ دونَ الأرْضِ. وأمَّا حديثُ سَهْلَةَ، فإنَّ فى الحديثِ أَنَّها وَلَدَتْ، فأعْطاها النَّبىُّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ- لها ولوَلدِها، فبلَغَ رَضْخُهما سَهْمَ رجلٍ، ولذلك عَجِبَ الرَّجُلُ الذى قالَ: أُعْطِيَتْ سَهْلةُ مثلَ سَهْمِى. ولو كان هذا مَشْهورًا من فِعْلِ النَّبِيِّ -صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ-، ما عَجِبَ منه.
(١١) فى: باب العبد والمرأة يحضران الفتح، من كتاب الجهاد. السنن ٢/ ٢٨٣.كما أخرجه أبو داود، فى: باب فى المرأة والعبد يحذيان من الغنيمة، من كتاب الجهاد. سنن أبي داود ٢/ ٦٨.(١٢) فى: باب فى المرأة والعبد يحذيان من الغنيمة، من كتاب الجهاد. سنن أبي داود ٢/ ٦٨.كما أخرجه الترمذى، فى: باب هل يسهم للعبد؟ ، من أبواب السِّيَر. عارضة الأحوذى ٧/ ٤٧. وابن ماجه، فى: باب العبيد والنساء يشهدون مع المسلمين، من كتاب الجهاد. سنن ابن ماجه ٢/ ٩٥٢.(١٣) فى م: "ليس".(١٤) تقدَّم تخريجه فى صفحة ٩.(١٥) ديوانه ٤٩٨.(١٦) فى م: "سهام".
