غزوة ذات الرقاع The Battle of Dhat al-Riqa'
كانت الغزوة في عام
في جمادى الأولى من السنة الرابعة
سبب التسمية
ارتبطت أسماء بعض الغزوات بحجم المعاناة والمشقّة التي كان يجدها النبي - صلى الله عليه وسلم - وصحابته ، في سبيل الدعوة ونشر الإسلام .، حيث بلغ الجهد فيها بالصحابة مبلغه ، حتى لبسوا الجلود والخِرق واستخدموها كنوعٍ من الأحذية ، بدلاً من النعال أو الخفّ
سبب الغزوة
بعد أن تمّ القضاء على فتنة اليهود ، وكسر شوكة قريشٍ ومن معها ، بقي هناك خطر آخر ، وهو الأعراب القساة ، المتواجدون في صحاري نجد ، والذين لم يتوقّفوا عن أعمال النهب والسلب ، فأراد النبي - صلى الله عليه وسلم - تأديبهم وإخماد نار فتنتهم من جهة ، وتوطيد الأمن وحماية المنطقة من جهة أخرى ، وعندما سمع النبي - صلى الله عليه وسلم - باستعداد هؤلاء لقتاله حزم أمره ، ونادى أصحابه بالغزو ، وبإعداد العدّة ، وسارع المسلمون إلى أسلحتهم وتجمّعوا للحرب، وقنت رسول الله صلى الله عليه وسلم شهراً يدعو على الذين قتلوا القراء أصحاب بئر معونة ثم غزا صلى الله عليه وسلم غزوة ذات الرقاع
عدد المسلمين المشاركين
400 مقاتل وقيل 700 مقاتل مسلم
من الذين حاربهم المسلمين في هذه الغزوة؟
مُحارِبِ خَصَفَةَ وبني ثَعلبةَ مِن غَطَفانَ
سبب أن النبي والمسلمين صلوا صلاة الخوف علي مرتين
عن أبي هريرة رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم نازلاً بين ضجنان وعسفان، محاصراً المشركين، فقال المشركون: إن لهؤلاء صلاة هي أحب إليهم من أبنائهم وإبكارهم، أجمعوا أمركم ثم ميلوا عليهم ميلة واحدة.فجاء جبريل عليه السلام فأمره أن يقسم أصحابه نصفين …وذكر الحديث. رواه النسائي والترمذي وقال: حسن صحيح، وقد علم بلا خلاف أن غزوة عسفان كانت بعد الخندق، فاقتضى هذا أن ذات الرقاع بعدها، بل بعد خبير، ويؤيد ذلك أن أبا موسى الأشعري وأبا هريرة رضي الله عنهما شهدها، أما أبو موسى الأشعري ففي الصحيحين عنه أنه شهد غزوة ذات الرقاع، وأنهم كانوا يلفون على أرجلهم الخرق لما نقبت، فسميت بذلك، فأما أبا هريرة فعن مروان بن الحكم أنه سأل أبا هريرة: هل صليت مع رسول الله صلى الله عليه وسلم صلاة الخوف؟ قال: نعم.قال: متى؟ قال: عام غزوة نجد وذكر صفة من صفات صلاة الخوف، أخرجه الإمام أحمد وأبو داود والنسائي.
أحداث الغزوة وصعوباتها
خرج رسول الله صلي الله عليه وسلم يريد محارب وبني ثعلبة بن سعد بن غطفان، واستعمل على المدينة أبا ذر الغفاري. فسار حتى بلغ نخلاً، فلقي جمعاً من غطفان فتوقفوا، ولم يكن بينهم قتال
1- قلة الرواحل
خرج النبي - صلى الله عليه وسلم - بجيشه من المدينة ، واتضحت منذ البداية الصعوبات التي تنتظرهم ، فهناك نقصٌ شديد في عدد الرواحل ، حتى إن الستّة والسبعة من الرجال كانوا يتوالون على ركوب البعير.
2- وعورة الأرض في منطقة النزاع
وعورة الأرض وكثرة أحجارها الحادّة ، التي أثّرت على أقدامهم حتى تمزّقت خفافهم ، وسقطت أظفارهم ، فقاموا بلفّ الخِرَق والجلود على الأرجل ؛ ومن هنا جاءت تسمية هذه الغزوة بهذا الاسم ، ففي الصحيحين عن أبي موسى الأشعري رضي الله عنه قال : "وكنا نلفّ على أرجلنا الخِرَق ، فسُمِّيت غزوة ذات الرقاع ". واستمرّ الجيش في المسير حتى بلغ موضعاً لبني غطفان يُقال له " نخل "، فلما سمع بهم الأعراب تملّكهم الخوف ، وأدركوا جدّية الأمر، فهربوا إلى رؤوس الجبال ، تاركين وراءهم النساء والذرّية .
3- حان وقت الصلاة وخاف رسول الله صلي الله عليه وسلم من مهاجمتهم اثناء الصلاة قبل تشريع صلاة الخوف
وخشي النبي - صلى الله عليه وسلم - أن يعود أولئك الفارّون مرة أخرى ليهجموا على المسلمين على حين غفلةٍ منهم ، خصوصاً أن وقت الصلاة قد حضر، والمشركون ينتظرون لحظةً كهذه لينقضّوا على المسلمين .وفي هذه الأثناء جاء الفرج من عند الله ، ونزلت آيةٌ كريمة فيها تشريع صلاة الخوف وبيان هيئتها ، وهي قوله تعالى : { وإذا كنت فيهم فأقمت لهم الصلاة فلتقم طائفة منهم معك وليأخذوا أسلحتهم فإذا سجدوا فليكونوا من ورائكم ولتأت طائفة أخرى لم يصلوا فليصلوا معك وليأخذوا حذرهم وأسلحتهم ود الذين كفروا لو تغفلون عن أسلحتكم وأمتعتكم فيميلون عليكم ميلة واحدة ولا جناح عليكم إن كان بكم أذى من مطر أو كنتم مرضى أن تضعوا أسلحتكم وخذوا حذركم إن الله أعد للكافرين عذابا مهيناً } ( النساء : 102 ) ،فنودي بالصلاة، فصلى بطائفة ركعتين، ثم تأخروا وصلى بالطائفة الأخرى ركعتين، وكانت لرسول الله أربع ركعات، وللقوم ركعتان وانتهت الصلاة ، ولم يحدث شيءٌ مما كان يخشاه النبي - صلى الله عليه وسلم - ، فاختار الرجوع إلى المدينة بعد أن حصل له مقصوده من الغزو .
وفي طريق عودته ، ومع حلول الليل
فرض النبي - صلى الله عليه وسلم - حراسةً على المعسكر ، واختار لهذه المهمّة رجلاً من المهاجرين ورجلاً من الأنصار ، وهما عباد بن بشر و عمّار بن ياسر رضي الله عنهما ، وقسم الليل بينهما نصفين ، فاختار عبّادٌ بن بشر أول الليل وقام يصلي ، واستغلّ أحد المشركين هذه الفرصة فأطلق سهماً أصاب عباداً رضي الله عنه ، فنزع السهم من جسده ومضى في صلاته ، ثم رماه المشرك بسهم ثانٍ وثالثٍ وهو مع ذلك مستمرٌّ في صلاته ، ولم ينصرف حتى أتمّها ، فأيقظ عماراً ليسعفه بالنجدة ، فلمّا رأى المشرك ذلك ولّى هارباً ، فقال عمار وهو يرى الدماء تسيل من جسده : " سبحان الله ، ألا نبّهتني أول ما رمى ؟ ، فقال عبّاد رضي الله عنه : كنت في سورة أقرأها ، فلم أحبّ أن أقطعها "
قصة (من يمنعك مني)
واستيقظ الجيش في الصباح الباكر وواصلوا السير إلى الظهيرة ، وحان وقت القيلولة ، فنزل رسول الله - صلى الله عليه وسلم - وتفرّق الناس يستظلون بالشجر ، فجاء أحد الأعراب ليجد النبي - صلى الله عليه وسلم - نائماً قد علّق سيفه ، والصحابة متفرّقون في الوادي ، فأخذ الأعرابي سيف رسول الله - صلى الله عليه وسلم - ووقف على رأسه وقال له : من يمنعك مني ؟ وفي ظنّه أنه قد تمكّن من النبي - صلى الله عليه وسلم - ، ولم يعلم أن الله قد عصمه من الناس وتكفّل بحفظه ورعايته ، فأجابه النبي - صلى الله عليه وسلم - بكل ثقة ويقين : ( الله ) ، فلم يتمالك الأعرابيّ نفسه ، وأخذته الرجفة حتى سقط السيف من يده ، فأخذه رسول الله - صلى الله عليه وسلم - وقال له : ( من يمنعك مني ؟ ) ، فاعتذر الرجل للنبي - صلى الله عليه وسلم - ورجاه أن يتركه ، فقال له - صلى الله عليه وسلم -: أتشهد أن لا إله إلا الله ؟ ، قال : " لا ولكني أعاهدك أن لا أقاتلك ، ولا أكون مع قوم يقاتلونك "، فأطلق سراحه ، وترك هذا العفو أثراً كبيراً في نفس الأعرابي ، حتى إنّه عاد لقومه وهو يقول : " قد جئتكم من عند خير الناس "
وهكذا انتهت أحداث هذه الغزوة ، وقذف الله الرعب في قلوب أولئك الأعراب، حتى شاء الله لها أن تُسلم لاحقاً لتشارك في فتح مكة وغزوة حنين
تُساهم عوامل معرفية وعاطفية، مثل التفاؤل والكفاءة الذاتية وإيجاد المعنى، في القدرة على التكيّف
هل هذا هو السبب في فرضية الصلاة حتي في اوقات الخوف الشديد، بل تُشرع صلاة جديدة تدعي صلاة الخوف، فمن المعروف أن الصلاة الخاشعة تنظم ضربات القلب وترخي الأعصاب المتوترة والمشاكل الصحية الأخري المرتبطة بالتوتر والخوف
2- هل لاحظت أيضاً عوامل مثل إيجاد المعني تجعلك أكثر تكيف مع الأحداث الشديدة والصعاب الجسيمة، وليس هناك معني أفضل أن المسلمين الأوائل كانوا يميزون الآخرة فوق الدنيا ويعتبرون الجنة هي دارهم وليس الدنيا
3- أما التفاؤل، فلم نجد في التاريخ الإنساني أحد عنده تفاؤل في احلك الظروف مثل رسول الله صلي الله عليه وسلم، حتي إنه في عز غزوة الأحزاب وهو يكسر صخرة مع الصحابة الكرام، كان يقول في عز الأزمة (الله أكبر فتحت فارس، الله أكبر فتحت الروم) ولا شك أن هذه الروح المعنوية العالية كانت سبب في رفع وزيادة كفاءة المرونة النفسية عند من عاصر رسول الله صلي الله عليه وسلم، وأيضاً من تتبع السيرة بكل ما فيها من معاني سامية.
4- الدعاء سواء وقت الأزمات أو غير الأزمات من أنجع الأشياء التي تعزز المرونة النفسية وقت الأزمات، فالمسلم يشعر أن الملف خرج من دائرة الأرض المليئة بالمظالم إلي ملف الآخرة حيث العدل والحق، فيشعر أنه زال من علي صدره حمل ثقيل يحمله وحده فيقسمه مع جهة عليا تستطيع أن تنقذه مما هو فيه من حزن أو مصيبة أو غير ذلك، ولذا فإن الدعاء هو مخ العبادة، ولذا رسول الله صلي الله عليه وسلم قبل الغزوة بشهر كامل ظل يدعوا في صلاة القنوت علي من قتل الــ 70 شهيد من أفاضل القراء، اليوم يُقتل بدم بارد المسلمين وأولاد المسلمين الحفاظ لكتاب الله في كل أنحاء الأرض، فلذويهم الأسوة الحسنة عما لاقي رسول الله صلي الله عليه وسلم وأصحابه رضوان الله عليهم في سبيل الله، وعليهم بالقنوت فهي سنة منسية ولمدة شهر كامل .
The expedition took place in the year
in Jumada al-Ula of the fourth year
The Reason for the name
Some expeditions were named after the immense suffering and hardship endured by the Prophet (peace and blessings be upon him) and his companions in spreading Islam. The effort exerted by the companions was so great that they wore animal skins and rags as a type of footwear, instead of sandals or slippers.
The reason for the expedition
After the Jewish rebellion was quelled and the power of the Quraysh and their allies was broken, another danger remained: the harsh Bedouin Arabs inhabiting the Najd deserts, who continued their raids and plunder. The Prophet (peace and blessings be upon him) wanted to discipline them and extinguish the flames of their rebellion on one hand, and to consolidate security and protect the region on the other. When the Prophet (peace and blessings be upon him) heard of their readiness to fight him, he made his decision and called upon his companions to prepare for the expedition. The Muslims hastened to their weapons and gathered for war. The Messenger of God (peace and blessings be upon him) recited the supplication of Qunut for a month, invoking God's wrath upon those who had killed the reciters of the Qur'an at the Well of Ma'una. Then, the Prophet (peace and blessings be upon him) led the expedition of Dhat al-Riqa'.
The Number of Muslim participants
400 fighters, or it is said 700 Muslim fighters.
Who did the Muslims fight in this battle?
The warriors of Khasafah and Banu Tha'labah from Ghatafan.
The reason why the Prophet and the Muslims performed the Prayer of Fear twice
On the authority of Abu Hurairah (may God be pleased with him), he said: The Messenger of God (peace and blessings be upon him) was encamped between Dhajnan and Usfan, besieging the polytheists. The polytheists said: “These people have a prayer that is dearer to them than their sons and their firstborn. Make up your minds and then attack them all at once.” Then Gabriel (peace be upon him) came and commanded him to divide his companions into two groups… and he mentioned the hadith. It was narrated by al-Nasa’i and al-Tirmidhi, who said: It is good and authentic. It is known without dispute that the Battle of Usfan took place after the Battle of the Trench. This implies that the Battle of Dhat al-Riqa’ took place after it, or even after the Battle of Khaybar. This is supported by the fact that Abu Musa al-Ash’ari and Abu Hurayrah, may God be pleased with them, witnessed it. As for Abu Musa al-Ash’ari, it is narrated in the two Sahihs that he witnessed the Battle of Dhat al-Riqa’, and that they used to wrap rags around their feet when they were worn out, so it was named after that. As for Abu Hurayrah, it was narrated on the authority of Marwan ibn al-Hakam that he asked Abu Hurayrah: Did you pray the Prayer of Fear with the Messenger of God, may God bless him and grant him peace? He said: Yes. He said: When? He said: The year of the Battle of Najd, and he mentioned one of the characteristics of the Prayer of Fear. It was narrated by Imam Ahmad, Abu Dawud, and al-Nasa’i.
The Events and Difficulties of the Expedition
The Messenger of God, peace and blessings be upon him, set out intending to confront the tribe of Muharib and Banu Tha'labah ibn Sa'd ibn Ghatafan, appointing Abu Dharr al-Ghifari as governor of Medina. He marched until he reached Nakhl, where he encountered a group from Ghatafan who stopped, and no fighting ensued.
1- The carcity of Mounts
The Prophet, peace and blessings be upon him, departed Medina with his army, and the difficulties that awaited them were evident from the outset. There was a severe shortage of mounts, to the point that six or seven men would take turns riding a single camel.
2- The Rugged Terrain of the Conflict Zone
The rugged terrain and numerous sharp stones affected their feet, tearing their shoes and causing their toenails to fall off. They resorted to wrapping rags and leather around their feet; Hence the name of this expedition, as it is narrated in the two Sahihs on the authority of Abu Musa al-Ash'ari, may God be pleased with him, who said: "We used to wrap rags around our feet, so it was called the Expedition of Dhat al-Riqa'." The army continued its march until it reached a place belonging to the Banu Ghatafan called "Nakhl," and when the Bedouins heard of them, fear seized them, and they realized the seriousness of the matter, so they fled to the mountain peaks, leaving behind the women and children.
3- The time for prayer arrived, and the Messenger of God, peace and blessings be upon him, feared being attacked during the prayer before the prescribed prayer of fear was revealed.
The Prophet, peace and blessings be upon him, feared that those who had fled might return to attack the Muslims again, taking them by surprise, especially since the time for prayer had arrived, and the polytheists were waiting for such a moment to pounce on the Muslims. Meanwhile, relief came from God, and a noble verse was revealed, prescribing the prayer of fear and explaining its form. It is the Almighty's saying: {And when you are among them and lead them in prayer, let a group of them stand with you and let them take their weapons. Then when they have prostrated, let them be behind you, and let another group come forward who have not yet prayed and let them pray with you, taking their precautions and their weapons. Those who disbelieve wish that you would neglect your weapons and your baggage so they could attack you in one sudden assault. There is no blame upon you if you are troubled by rain or are ill for putting down your weapons but take your precautions. Indeed, God has prepared for the disbelievers a humiliating punishment.} (An-Nisa: 102) then the call to prayer was made. He led the prayer, praying two rak'ahs with one group, then they stepped back and he led the other group in two rak'ahs. Thus, the Messenger of God (peace and blessings be upon him) prayed four rak'ahs, and the people prayed two. The prayer concluded, and nothing of what the Prophet (peace and blessings be upon him) had feared occurred. He then chose to return to Medina after achieving his objective in the expedition.
On his return journey, as night fell,
the Prophet (peace and blessings be upon him) assigned a guard to the camp. He chose for this task a man from the Muhajireen and a man from the Ansar, namely Abbad ibn Bishr and Ammar ibn Yasir (may God be pleased with them both). He divided the night between them in two halves. Abbad ibn Bishr chose the first part of the night and began to pray. One of the polytheists took advantage of this opportunity and shot an arrow that struck Abbad (may God be pleased with him). He pulled the arrow from his body and continued his prayer. Then the polytheist shot him with a second and a third arrow, yet he continued praying and did not leave until he had finished. He then woke Ammar to come to his aid. When the polytheist saw this, he turned and fled. Ammar, seeing the blood flowing from his body, said, "Glory be to God! Why didn't you wake me when he first shot?" Abbad (may God be pleased with him) replied, "I was reciting a surah, and I did not want to interrupt it."
The Story of (Who Can Protect You from Me)
The army woke up early in the morning and continued marching until noon. When it was time for a nap, the Messenger of God, may God bless him and grant him peace, dismounted, and the people dispersed to seek shade under the trees. Then a Bedouin came and found the Prophet, may God bless him and grant him peace, asleep with his sword hanging down, and the Companions scattered in the valley. The Bedouin took the sword of the Messenger of God, may God bless him and grant him peace, and stood over his head and said to him: Who can protect you from me? Thinking he had the upper hand over the Prophet (peace and blessings be upon him), the man was unaware that God had protected him from the people and guaranteed his safety and well-being. The Prophet (peace and blessings be upon him) confidently replied, "God." The Bedouin was overcome with fear and trembled so violently that his sword fell from his hand. The Messenger of God (peace and blessings be upon him) took it and asked him, "Who will protect you from me?" The man apologized to the Prophet (peace and blessings be upon him) and begged him to spare his life. The Prophet (peace and blessings be upon him) asked him, "Do you bear witness that there is no god but God?" He replied, "No, but I promise you that I will not fight you, nor will I join any people who fight you." So, the Prophet (peace and blessings be upon him) released him. This act of forgiveness had a profound impact on the Bedouin, so much so that he returned to his people saying, "I have come to you from the best of people."
Thus ended the events of this expedition, and God instilled fear in the hearts of those Bedouin until He willed that they would later embrace Islam and participate in the conquest of Mecca and the Battle of Hunayn.
And so ended the events of this battle, and God instilled terror in the hearts of those Bedouins, until God willed that she would later embrace Islam and participate in the conquest of Mecca and the Battle of Hunayn.
Psychology: The Psychological of Resilience
The most important factor that enables people to endure hardship is psychological resilience, the ability to adapt, recover, and even grow in the face of adversity. Resilience does not mean the absence of stress, pain, or hardship, but rather the ability to maintain stability and function effectively despite them. Psychological resilience is a dynamic set of behaviors, thoughts, and actions that can be learned and developed. It operates on multiple levels: biological, psychological, and social. Biologically, specific neurochemical and hormonal mechanisms help regulate stress responses. Psychologically, cognitive and emotional factors, such as optimism, self-efficacy, and finding meaning, contribute to the ability to adapt. Socially, supportive relationships and community bonds act as protective barriers against adversity. Together, these factors form the foundation of psychological resilience.
During suffering, you have two choices: despair or growth, and the choice is yours. We have all seen both paths. Some, faced with tragedy, make choices that increase their suffering. Others remain stuck or resort to self-destructive behaviors. In contrast, countless individuals face unimaginable tragedies and emerge stronger, their lives enriched. When I meet these remarkable individuals and ask them how they got to where they are, the answer is always: "Through suffering. Through struggle." Their growth has been forged through their challenges.
The Witness
The Cognitive and emotional factors, such as optimism, self-efficacy, and finding meaning, contribute to the ability to adapt.
Is this why prayer is prescribed even in times of extreme fear? In fact, a new prayer called the Prayer of Fear is prescribed. It is well known that a prayer performed with devotion regulates the heartbeat and relaxes tense nerves, alleviating other health problems associated with stress and fear.
2- Have you also noticed that factors like finding meaning make you more adaptable to severe events and immense difficulties? There is no better explanation than that the early Muslims distinguished the Hereafter from this world, considering Paradise their true home, not this life.
3- As for optimism, we have not found in human history anyone who possessed optimism in the darkest of circumstances like the Prophet Muhammad (peace and blessings be upon him). Even during the Battle of the Trench, while breaking a rock with his noble companions, he would say, in the midst of the crisis, "God is Great! Persia has been conquered! God is Great! Rome has been conquered!" Undoubtedly, this high morale was a reason for raising and increasing the psychological resilience of those who lived during the time of the Prophet Muhammad (peace and blessings be upon him), as well as those who study his biography with all its noble meanings.
4- The Supplication, whether in times of crisis or otherwise, is one of the most effective ways to enhance psychological resilience during times of crisis. The Muslim feels that the matter has moved from the realm of this earth, filled with injustices, to the realm of the Hereafter, where justice and truth reside. He feels that a heavy burden has been lifted from his chest, a burden he carried alone, and he shares it with a higher power that can rescue him from his sorrow, calamity, or other troubles. Therefore, supplication is the essence of worship. That is why the Messenger of God, may God bless him and grant him peace, spent a whole month before the battle supplicating in the Qunut prayer for those who killed the 70 martyrs, the most virtuous reciters of the Quran. Today, Muslims and the children of Muslims who memorize the Book of God are being killed in cold blood all over the world. Their families should take as a good example what the Messenger of God, may God bless him and grant him peace, and his companions, may God be pleased with them, endured in the cause of God, and they should perform Qunut, for it is a forgotten Sunnah, for a whole month.
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