38. Those who joined the Jews among the hypocrites of the ansar

Sirat Ibn Hisham 611No grade recorded
مَنْ أَسْلَمَ مِنْ أَحْبَارِ يَهُودَ نِفَاقًا قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ تَعَوَّذَ بِالْإِسْلَامِ، وَدَخَلَ فِيهِ مَعَ الْمُسْلِمِينَ وَأَظْهَرَهُ وَهُوَ مُنَافِقٌ، مِنْ أَحْبَارِ يَهُودَ. [ مِنْ بَنِي قَيْنُقَاعَ المنافقين في المدينة ] مِنْ بَنِي قَيْنُقَاعَ: سَعْدُ بْنُ حُنَيْفٍ، وَزَيْدُ بْنُ اللُّصَيْتِ، وَنُعْمَانُ بْنُ أَوْفَى بْنُ عَمْرٍو، وَعُثْمَانُ بْنُ أَوْفَى. وَزَيْدُ بْنُ اللُّصَيْتِ، الَّذِي قَاتَلَ عُمَرَ بْنَ الْخَطَّابِ ؓ بِسُوقِ بَنِي قَيْنُقَاعَ، وَهُوَ الَّذِي قَالَ، حَيْنَ ضَلَّتْ نَاقَةُ رَسُولِ اللَّهِ ﷺ: يَزْعُمُ مُحَمَّدٌ أَنَّهُ يَأْتِيهِ خَبَرُ السَّمَاءِ وَهُوَ لَا يَدْرِي أَيْنَ نَاقَتُهُ فَقَالَ رَسُولُ اللَّهِ ﷺ، وَجَاءَهُ الْخَبَرُ بِمَا قَالَ عَدُوُّ اللَّهِ فِي رَحْلِهِ، وَدَلَّ اللَّهُ تَبَارَكَ وَتَعَالَى رَسُولَهُ ﷺ عَلَى نَاقَتِهِ إنَّ قَائِلًا قَالَ: يَزْعُمُ مُحَمَّدٌ أَنَّهُ يَأْتِيهِ خَبَرُ السَّمَاءِ، وَلَا يَدْرِي أَيْنَ نَاقَتُهُ ؟ وَإِنِّي وَاَللَّهِ مَا أَعْلَمُ إلَّا مَا عَلَّمَنِي اللَّهُ، وَقَدْ دَلَّنِي اللَّهُ عَلَيْهَا، فَهِيَ فِي هَذَا الشِّعْبِ، قَدْ حَبَسَتْهَا شَجَرَةٌ بِزِمَامِهَا، فَذَهَبَ رِجَالٌ مِنْ الْمُسْلِمِينَ؛ فَوَجَدُوهَا حَيْثُ قَالَ رَسُولُ اللَّهِ ﷺ، وَكَمَا وَصَفَ. وَرَافِعُ بْنُ حُرَيْمِلَةَ، وَهُوَ الَّذِي قَالَ لَهُ الرَّسُولُ ﷺ - فِيمَا بَلَغَنَا - حَيْنَ مَاتَ: قَدْ مَاتَ الْيَوْمَ عَظِيمٌ مِنْ عُظَمَاءِ الْمُنَافِقِينَ وَرِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ، وَهُوَ الَّذِي قَالَ لَهُ رَسُولُ اللَّهِ ﷺ حَيْنَ هَبَّتْ عَلَيْهِ الرِّيحُ، وَهُوَ قَافِلٌ مِنْ غَزْوَةِ بَنِي الْمُصْطَلِقِ، فَاشْتَدَّتْ عَلَيْهِ حَتَّى أَشْفَقَ الْمُسْلِمُونَ مِنْهَا، فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: لَا تَخَافُوا، فَإِنَّمَا هَبَّتْ لِمَوْتِ عَظِيمٍ مِنْ عُظَمَاءِ الْكُفَّارِ فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ وَجَدَ رِفَاعَةَ بْنَ زَيْدِ بْنِ التَّابُوتِ مَاتَ ذَلِكَ الْيَوْمَ الَّذِي هَبَّتْ فِيهِ الرِّيحُ. وَسِلْسِلَةَ بْنَ بِرْهامٍ. وَكِنَانَةَ بْنَ صُورِيَّا.
✧ Those of the rabbis of the Jews who embraced Islam hypocritically: Ibn Isḥāq said: Among those who sought protection by [professing] Islam, entered it along with the Muslims, and displayed it while being a hypocrite, from the rabbis of the Jews, were [from the Banū Qaynuqāʿ hypocrites in Madinah]: from the Banū Qaynuqāʿ: Saʿd b. Ḥunayf, Zayd b. al-Luṣayt, Nuʿmān b. Awfā b. ʿAmr, and ʿUthmān b. Awfā. And Zayd b. al-Luṣayt was the one who fought ʿUmar b. al-Khaṭṭāb ؓ in the market of the Banū Qaynuqāʿ. He was the one who said, when the she-camel of the Messenger of Allah ﷺ went astray: “Muḥammad claims that news of heaven comes to him, yet he does not know where his she-camel is.” The Messenger of Allah ﷺ said, after the news of what the enemy of Allah had said in his saddle came to him—and Allah, blessed and exalted, directed His Messenger ﷺ to his she-camel: “A speaker said: ‘Muḥammad claims that news of heaven comes to him, yet he does not know where his she-camel is?’ By Allah, I know only what Allah has taught me, and Allah has directed me to her. She is in this mountain pass; a tree has held her back by her halter.” Some men of the Muslims went and found her where the Messenger of Allah ﷺ had said, and as he had described. And Rāfiʿ b. Ḥuraymila—he was the one about whom the Messenger ﷺ said, as it has reached us, when he died: “Today a great one among the great hypocrites has died.” And Rifāʿa b. Zayd b. al-Tābūt—he was the one to whom the Messenger of Allah ﷺ referred when the wind blew upon him while he was returning from the expedition against the Banū al-Muṣṭaliq. It became so severe upon him that the Muslims feared because of it. The Messenger of Allah ﷺ said to them: “Do not fear, for it has blown only because of the death of a great one among the great disbelievers.” When the Messenger of Allah ﷺ arrived in Madinah, he found that Rifāʿa b. Zayd b. al-Tābūt had died that very day on which the wind had blown. And Silsila b. Birhām, and Kināna b. Ṣūriyā.
Sirat Ibn Hisham 612No grade recorded
[ طَرْدُ الْمُنَافِقِينَ مِنْ مَسْجِدِ الرَّسُولِ ﷺ ] وَكَانَ هَؤُلَاءِ الْمُنَافِقُونَ يَحْضُرُونَ الْمَسْجِدَ فَيَسْتَمِعُونَ أَحَادِيثَ الْمُسْلِمِينَ، وَيَسْخَرُونَ وَيَسْتَهْزِئُونَ بِدِينِهِمْ، فَاجْتَمَعَ يَوْمًا فِي الْمَسْجِدِ مِنْهُمْ نَاسٌ، فَرَآهُمْ رَسُولُ اللَّهِ ﷺ يَتَحَدَّثُونَ بَيْنَهُمْ، خَافِضِي أَصْوَاتَهُمْ، قَدْ لَصِقَ بَعْضُهُمْ بِبَعْضٍ، فَأَمَرَ بِهِمْ رَسُولُ اللَّهِ ﷺ فَأُخْرِجُوا مِنْ الْمَسْجِدِ إخْرَاجًا عَنِيفًا، فَقَامَ أَبُو أَيُّوبَ، خَالِدُ بْنُ زَيْدِ بْنِ كُلَيْبٍ، إلَى عَمْرِو بْنِ قَيْسٍ، أَحَدِ بَنِي غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ - كَانَ صَاحِبَ آلِهَتِهِمْ فِي الْجَاهِلِيَّةِ فَأَخَذَ بِرِجْلِهِ فَسَحَبَهُ، حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ، وَهُوَ يَقُولُ: أَتُخْرِجُنِي يَا أَبَا أَيُّوبَ مِنْ مِرْبَدِ بَنِي ثَعْلَبَةَ ثُمَّ أَقْبَلَ أَبُو أَيُّوبَ أَيْضًا إلَى رَافِعِ بْنِ وَدِيعَةَ، أَحَدِ بَنِي النَّجَّارِ فَلَبَّبَهُ بِرِدَائِهِ ثمَ نَتَرَهُ نَتْرًا شَدِيدًا، وَلَطَمَ وَجْهَهُ، ثُمَّ أَخْرَجَهُ مِنْ الْمَسْجِدِ، وَأَبُو أَيُّوبَ يَقُولُ لَهُ: أُفٍّ لَكَ مُنَافِقًا خَبِيثًا: أَدْرَاجَكَ يَا مُنَافِقُ مِنْ مَسْجِدِ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: أَيْ ارْجِعْ مِنْ الطَّرِيقِ الَّتِي جِئْتَ مِنْهَا. قَالَ الشَّاعِرُ:: فَوَلَّى وَأَدْبَرَ أَدْرَاجَهُ وَقَدْ بَاءَ بِالظُّلْمِ مَنْ كَانَ ثَمَّ وَقَامَ عِمَارَةُ بْنُ حَزْمٍ إلَى زَيْدِ بْنِ عَمْرٍو، وَكَانَ رَجُلًا طَوِيلَ اللِّحْيَةِ، فَأَخَذَ بِلِحْيَتِهِ فَقَادَهُ بِهَا قَوْدًا عَنِيفًا حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ، ثُمَّ جَمَعَ عِمَارَةُ يَدَيْهِ فَلَدَمَهُ بِهِمَا فِي صَدْرِهِ لَدْمَةً خَرَّ مِنْهَا. قَالَ: يَقُولُ: خَدَشْتَنِي يَا عِمَارَةُ؛ قَالَ: أَبْعَدَكَ اللَّهُ يَا مُنَافِقُ، فَمَا أَعَدَّ اللَّهُ لَكَ مِنْ الْعَذَابِ أَشَدُّ مِنْ ذَلِكَ، فَلَا تَقْرَبَنَّ مَسْجِدَ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: اللَّدْمُ: الضَّرْبُ بِبَطْنِ الْكَفِّ. قَالَ تَمِيمُ بْنُ أُبَيِّ بْنِ مُقْبِلٍ:: وَلِلْفُؤَادِ وَجِيبٌ تَحْتَ أَبْهَرِهِ لَدْمَ الْوَلِيدِ وَرَاءَ الْغَيْبِ بِالْحَجَرِ قَالَ ابْنُ هِشَامٍ: الْغَيْبُ: مَا انْخَفَضَ مِنْ الْأَرْضِ. وَالْأَبْهَرُ: عِرْقُ الْقَلْبِ. قَالَ ابْنُ إسْحَاقَ: وَقَامَ أَبُو مُحَمَّدٍ، رَجُلٌ مِنْ بَنِي النَّجَّارِ، كَانَ بَدْرِيًّا، وَأَبُو مُحَمَّدٍ مَسْعُودُ بْنُ أَوْسِ بْنِ زَيْدِ بْنِ أَصْرَمِ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ إلَى قَيْسِ بْنِ عَمْرِو بْنِ سَهْلٍ، وَكَانَ قَيْسٌ غُلَامًا شَابًّا، وَكَانَ لَا يُعْلَمُ فِي الْمُنَافِقِينَ شَابٌّ غَيْرُهُ، فَجَعَلَ يَدْفَعُ فِي قَفَاهُ حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ. وَقَامَ رَجُلٌ مِنْ بَلْخُدْرَةَ بْنِ الْخَزْرَجِ، رَهْطِ أَبِي سَعِيدٍ الْخُدْرِيِّ، يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ الْحَارِثِ، حَيْنَ أَمَرَ رَسُولُ اللَّهِ ﷺ بِإِخْرَاجِ الْمُنَافِقِينَ مِنْ الْمَسْجِدِ إلَى رَجُلٍ يُقَالُ لَهُ: الْحَارِثُ بْنُ عَمْرٍو، وَكَانَ ذَا جُمَّةٍ، فَأَخَذَ بِجُمَّتِهِ فَسَحَبَهُ بِهَا سَحْبًا عَنِيفًا، عَلَى مَا مَرَّ بِهِ مِنْ الْأَرْضِ، حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ. قَالَ: يَقُولُ الْمُنَافِقُ: لَقَدْ أَغْلَظْتَ يَا ابْنَ الْحَارِثِ، فَقَالَ لَهُ؛ إنَّكَ أَهْلٌ لِذَلِكَ، أَيْ عَدُوُّ اللَّهِ لَمَّا أَنْزَلَ اللَّهُ فِيكَ، فَلَا تَقْرَبَنَّ مَسْجِدَ رَسُولِ اللَّهِ ﷺ، فَإِنَّكَ نَجِسٌ. وَقَامَ رَجُلٌ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ إلَى أَخِيهِ زُوَيِّ بْنِ الْحَارِثِ، فَأَخْرَجَهُ مِنْ الْمَسْجِدِ إخْرَاجًا عَنِيفًا، وَأَفَّفَ مِنْهُ، وَقَالَ: غَلَبَ عَلَيْكَ الشَّيْطَانُ وَأَمْرُهُ. فَهَؤُلَاءِ مَنْ حَضَرَ الْمَسْجِدَ يَوْمئِذٍ مِنْ الْمُنَافِقِينَ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِإِخْرَاجِهِمْ
✧ [The expulsion of the hypocrites from the Mosque of the Messenger ﷺ] These hypocrites used to attend the mosque, listen to the Muslims' conversations, and mock and ridicule their religion. One day a group of them gathered in the mosque, and the Messenger of God ﷺ saw them talking among themselves, lowering their voices, some of them clinging to others. So the Messenger of God ﷺ ordered them, and they were expelled from the mosque with a rough expulsion. Abu Ayyub, Khalid b. Zayd b. Kulayb, stood up against ʿAmr b. Qays, one of the Banu Ghanm b. Malik b. al-Najjar—he had been the keeper of their idols in the pre-Islamic era—and seized his foot and dragged him until he expelled him from the mosque, while he said: "Will you expel me, O Abu Ayyub, from the enclosure of Banu Thaʿlaba?" Then Abu Ayyub also turned to Rafiʿ b. Wadiʿa, one of the Banu al-Najjar, and seized him by his cloak, then shook him violently and slapped his face, then expelled him from the mosque, while Abu Ayyub said to him: "Uff to you, O filthy hypocrite: back the way you came, O hypocrite, from the Mosque of the Messenger of God ﷺ." Ibn Hisham said: i.e., return by the path you came from. A poet said: He turned away and went back the way he came, and whoever was there bore the wrong. ʿImara b. Hazm stood up against Zayd b. ʿAmr, a man with a long beard, and seized his beard, leading him roughly by it until he expelled him from the mosque. Then ʿImara gathered his hands and struck him with them on his chest, a blow that felled him. He said—he says: "You scratched me, O ʿImara." He said: "May God distance you, O hypocrite, for what God has prepared for you of punishment is harsher than this; do not approach the Mosque of the Messenger of God ﷺ." Ibn Hisham said: al-ladm is striking with the palm of the hand. Tamim b. Ubayy b. Muqbil said: And in the heart there is a throbbing beneath its aorta, like the striking of a boy behind the hollow with a stone. Ibn Hisham said: al-ghayb is what is sunken in the ground, and al-abhar is the vein of the heart. Ibn Ishaq said: Abu Muhammad, a man of the Banu al-Najjar who had been present at Badr—Abu Muhammad Masʿud b. Aws b. Zayd b. Asram b. Zayd b. Thaʿlaba b. Ghanm b. Malik b. al-Najjar—stood up against Qays b. ʿAmr b. Sahl. Qays was a young lad, and no other young man was known among the hypocrites besides him. He began pushing him on the back of his neck until he expelled him from the mosque. And a man from Bali Khudra b. al-Khazraj, the clan of Abu Saʿid al-Khudri, called ʿAbd Allah b. al-Harith, stood up, when the Messenger of God ﷺ ordered the expulsion of the hypocrites from the mosque, against a man called al-Harith b. ʿAmr, who had a lock of hair. He seized his lock of hair and dragged him roughly by it, across whatever ground he passed, until he expelled him from the mosque. He says the hypocrite said: "You have been harsh, O Ibn al-Harith." He said to him: "You deserve that, O enemy of God, because of what God has revealed concerning you; do not approach the Mosque of the Messenger of God ﷺ, for you are unclean." And a man from Banu ʿAmr b. ʿAwf stood up against his brother Zuwayy b. al-Harith and expelled him from the mosque with a rough expulsion, and expressed disgust with him, saying: "Satan and his command have overcome you." These are those of the hypocrites who attended the mosque that day, and whom the Messenger of God ﷺ ordered to be expelled.
Sirat Ibn Hisham 613No grade recorded
مَا نَزَلَ مِنْ الْبَقَرَةِ فِي الْمُنَافِقِينَ وَيَهُودَ [ مَا نَزَلَ فِي الْأَحْبَارِ ] فَفِي هَؤُلَاءِ مِنْ أَحْبَارِ يَهُودَ، وَالْمُنَافِقِينَ مِنْ الْأَوْسِ وَالْخَزْرَجِ، نَزَلَ صَدْرُ سُورَةِ الْبَقَرَةِ إلَى الْمِئَةِ مِنْهَا - فِيمَا بَلَغَنِي - وَاَللَّهُ أَعْلَمُ. يَقُولُ اللَّهُ سُبْحَانَهُ وَبِحَمْدِهِ: الم ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ أَيْ لَا شَكَّ فِيهِ. قَالَ ابْنُ هِشَامٍ: قَالَ سَاعِدَةُ بْنُ جُؤَيَةَ الْهُذَلِيُّ:: فَقَالُوا عَهِدْنَا الْقَوْمَ قَدْ حَصَرُوا بِهِ فَلَا رَيْبَ أَنْ قَدْ كَانَ ثَمَّ لَحِيمُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، وَالرَّيْبُ ( أَيْضًا ): الرِّيبَةُ. قَالَ خَالِدُ بْنُ زُهَيْرٍ الْهُذَلِيُّ: كَأَنَّنِي أَرْبِبُهُ بِرَيْبٍ قَالَ ابْنُ هِشَامٍ: وَمِنْهُمْ مَنْ يَرْوِيهِ: كَأَنَّنِي أَرَبْتُهُ بِرَيْبٍ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَهُوَ ابْنُ أَخِي أَبِي ذُؤَيْبٍ الْهُذَلِيُّ. هُدًى لِلْمُتَّقِينَ أَيْ الَّذِينَ يَحْذَرُونَ مِنْ اللَّهِ عُقُوبَتَهُ فِي تَرْكِ مَا يَعْرِفُونَ مِنْ الْهُدَى، وَيَرْجُونَ رَحْمَتَهُ بِالتَّصْدِيقِ بِمَا جَاءَهُمْ مِنْهُ. الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ أَيْ يُقِيمُونَ الصَّلَاةَ بِفَرْضِهَا، وَيُؤْتَوْنَ الزَّكَاةَ احْتِسَابًا لَهَا. وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ أَيْ يُصَدِّقُونَكَ بِمَا جِئْتَ بِهِ مِنْ اللَّهِ عَزَّ وَجَلَّ، وَمَا جَاءَ بِهِ مَنْ قَبْلُكَ مِنْ الْمُرْسَلِينَ، لَا يُفَرِّقُونَ بَيْنَهُمْ، وَلَا يَجْحَدُونَ مَا جَاءُوهُمْ بِهِ مِنْ رَبِّهِمْ. وَبِالْآخِرَةِ هُمْ يُوقِنُونَ أَيْ بِالْبَعْثِ وَالْقِيَامَةِ وَالْجَنَّةِ وَالنَّارِ وَالْحِسَابِ وَالْمِيزَانِ، أَيْ هَؤُلَاءِ الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا كَانَ مِنْ قَبْلِكَ، وَبِمَا جَاءَكَ مِنْ رَبِّكَ أُولَئِكَ عَلَى هُدًى مِنْ رَبِّهِمْ أَيْ عَلَى نُورٍ مِنْ رَبِّهِمْ وَاسْتِقَامَةٍ عَلَى مَا جَاءَهُمْ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ أَيْ الَّذِينَ أَدْرَكُوا مَا طَلَبُوا وَنَجَوْا مِنْ شَرِّ مَا مِنْهُ هَرَبُوا. إنَّ الَّذِينَ كَفَرُوا، أَيْ بِمَا أُنْزِلَ إلَيْكَ، وَإِنْ قَالُوا إنَّا قَدْ آمَنَّا بِمَا جَاءَنَا قَبْلَكَ سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ أَيْ أَنَّهُمْ قَدْ كَفَرُوا بِمَا عِنْدَهُمْ مِنْ ذِكْرِكَ، وَجَحَدُوا مَا أُخِذَ عَلَيْهِمْ الْمِيثَاقُ لَكَ، فَقَدْ كَفَرُوا بِمَا جَاءَكَ وَبِمَا عِنْدَهُمْ، مِمَّا جَاءَهُمْ بِهِ غَيْرُكَ، فَكَيْفَ يَسْتَمِعُونَ مِنْكَ إنْذَارًا أَوْ تَحْذِيرًا، وَقَدْ كَفَرُوا بِمَا عِنْدَهُمْ مِنْ عِلْمِكَ. خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ أَيْ عَنْ الْهُدَى أَنْ يُصِيبُوهُ أَبَدًا، يَعْنِي بِمَا كَذَّبُوكَ بِهِ مِنْ الْحَقِّ الَّذِي جَاءَكَ مِنْ رَبِّكَ حَتَّى يُؤْمِنُوا بِهِ، وَإِنْ آمَنُوا بِكُلِّ مَا كَانَ قَبْلَكَ، وَلَهُمْ بِمَا هُمْ عَلَيْهِ مِنْ خِلَافِكَ عَذَابٌ عَظِيمٌ. فَهَذَا فِي الْأَحْبَارِ مِنْ يَهُودَ، فِيمَا كَذَّبُوا بِهِ مِنْ الْحَقِّ بَعْدَ مُعْرِفَتِهِ.
✧ What was revealed from al-Baqarah concerning the hypocrites and the Jews (what was revealed concerning the rabbis). Regarding these rabbis of the Jews, and the hypocrites among the Aws and Khazraj, the opening of Sūrat al-Baqarah up to the hundredth verse was revealed—so it has reached me—and Allah knows best. Allah, exalted and praised be He, says: Alif Lām Mīm. That is the Book, in which there is no doubt (rayb), meaning no uncertainty. Ibn Hishām said: Sāʿidah b. Juʾayyah al-Hudhalī said: They said: We knew the people had confined him there, so there is no rayb that there was then a flesh-eating one. This verse is in a qaṣīdah of his, and al-rayb (also) means al-rībah (suspicion). Khālid b. Zuhayr al-Hudhalī said: It is as though I make him suspect (urabbibuhu) with rayb. Ibn Hishām said: Some transmitters relate it as: It is as though I made him suspect (urabtuhu) with rayb. This verse is in some verses of his. He was the nephew of Abū Dhuʾayb al-Hudhalī. A guidance for the God-fearing (al-muttaqīn), that is, those who fear Allah's punishment for abandoning what they know of guidance, and hope for His mercy by affirming what has come to them from Him. Who believe in the unseen and establish the prayer and spend from what We have provided them, that is, they establish prayer as an obligation, and give alms seeking reward for it. And who believe in what has been sent down to you and what was sent down before you, that is, they believe you in what you have brought from Allah, Mighty and Majestic, and what the messengers before you brought, not making distinction between them and not denying what they brought them from their Lord. And in the Hereafter they are certain, that is, in the resurrection, the standing, Paradise, the Fire, the reckoning, and the scale—meaning those who claim that they believed in what came before you and what came to you from your Lord. Those are upon guidance from their Lord, that is, upon light from their Lord and uprightness in what has come to them. And those are the successful, that is, those who attained what they sought and were saved from the evil of what they fled. Indeed, those who disbelieve—that is, in what has been sent down to you, even though they say, 'We have believed in what came to us before you'—it is all the same to them whether you warn them or do not warn them; they will not believe, that is, they have disbelieved in what they have of the remembrance of you, and they have denied the covenant that was taken upon them for you, so they have disbelieved in what has come to you and in what they have of what others brought to them. How then could they listen to your warning or admonition when they have disbelieved in their own knowledge of you? Allah has set a seal on their hearts and on their hearing, and on their eyes is a covering, that is, from guidance so that they may ever attain it. This means for their having denied you the truth that came to you from your Lord, until they believe in it, even if they believed in everything before you. And for them, for what they are upon of opposition to you, there is a great punishment. This is concerning the rabbis of the Jews, regarding the truth they denied after having recognized it.
Sirat Ibn Hisham 614No grade recorded
[ مَا نَزَلَ فِي مُنَافِقِي الْأَوْسِ وَالْخَزْرَجِ ] وَمِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَبِالْيَوْمِ الْآخِرِ وَمَا هُمْ بِمُؤْمِنِينَ يَعْنِي الْمُنَافِقِينَ مِنْ الْأَوْسِ وَالْخَزْرَجِ، وَمَنْ كَانَ عَلَى أَمْرِهِمْ. يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ فِي قُلُوبِهِمْ مَرَضٌ أَيْ شَكٌّ فَزَادَهُمُ اللَّهُ مَرَضًا أَيْ شَكًّا وَلَهُمْ عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا فِي الْأَرْضِ قَالُوا إِنَّمَا نَحْنُ مُصْلِحُونَ أَيْ إنَّمَا نُرِيدُ الْإِصْلَاحَ بَيْنَ الْفَرِيقَيْنِ مِنْ الْمُؤْمِنِينَ وَأَهْلِ الْكِتَابِ. يَقُولُ اللَّهُ تَعَالَى أَلَا إِنَّهُمْ هُمُ الْمُفْسِدُونَ وَلَكِنْ لَا يَشْعُرُونَ وَإِذَا قِيلَ لَهُمْ آمِنُوا كَمَا آمَنَ النَّاسُ قَالُوا أَنُؤْمِنُ كَمَا آمَنَ السُّفَهَاءُ أَلَا إِنَّهُمْ هُمُ السُّفَهَاءُ وَلَكِنْ لَا يَعْلَمُونَ وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَوْا إلَى شَيَاطِينِهِمْ مِنْ يَهُودَ، الَّذِينَ يَأْمُرُونَهُمْ بِالتَّكْذِيبِ بِالْحَقِّ، وَخِلَافِ مَا جَاءَ بِهِ الرَّسُولُ قَالُوا إِنَّا مَعَكُمْ أَيْ إنَّا عَلَى مِثْلِ مَا أَنْتُمْ عَلَيْهِ. إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ أَيْ إنَّمَا نَسْتَهْزِئُ بِالْقَوْمِ، وَنَلْعَبُ بِهِمْ. يَقُولُ اللَّهُ عَزَّ وَجَلَّ: اللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ
✧ [What was revealed concerning the hypocrites of al-Aws and al-Khazraj] And among the people is he who says, "We have believed in Allah and in the Last Day," but they are not believers, meaning the hypocrites among al-Aws and al-Khazraj, and those who followed their ways. They seek to deceive Allah and those who believe, but they deceive none but themselves, and they do not perceive. In their hearts is a disease, that is, doubt, so Allah increased them in disease, that is, in doubt, and for them is a painful punishment because they used to lie. And when it is said to them, "Do not cause corruption in the land," they say, "We are only reformers," that is, we only intend to set things right between the two parties of the believers and the People of the Book. Allah, exalted be He, says: Behold, it is they who are the corrupters, but they do not perceive. And when it is said to them, "Believe as the people have believed," they say, "Shall we believe as the fools have believed?" Behold, it is they who are the fools, but they do not know. And when they meet those who believe, they say, "We believe," but when they are alone with their devils from among the Jews, who command them to deny the truth and oppose what the Messenger brought, they say, "We are with you," that is, we are upon the like of what you are upon. "We are only mocking," that is, we only mock the people and jest with them. Allah, mighty and glorious be He, says: Allah mocks them and prolongs them in their transgression, wandering blindly.
Sirat Ibn Hisham 615No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: يَعْمَهُونَ: يَحَارُونَ. تَقُولُ الْعَرَبُ: رَجُلٌ عَمِهٌ وَعَامِهٌ: أَيْ حَيَرَانُ قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ يَصِفُ بَلَدًا: أَعْمَى الْهُدَى بِالْجَاهِلِينَ الْعُمَّهِ وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. فَالْعُمَّهُ: جَمْعُ عَامِهٍ؛ وَأَمَّا عَمِهٌ، فَجَمْعُهُ: عَمِهُونَ. وَالْمَرْأَةُ: عَمِهَةٌ وَعَمْهَاءُ. أُولَئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَى أَيْ الْكُفْرِ بِالْإِيمَانِ فَمَا رَبِحَتْ تِجَارَتُهُمْ وَمَا كَانُوا مُهْتَدِينَ قَالَ ابْنُ إسْحَاقَ: ثُمَّ ضَرَبَ لَهُمْ مَثَلًا، فَقَالَ تَعَالَى كَمَثَلِ الَّذِي اسْتَوْقَدَ نَارًا فَلَمَّا أَضَاءَتْ مَا حَوْلَهُ ذَهَبَ اللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِي ظُلُمَاتٍ لَا يُبْصِرُونَ أَيْ لَا يُبْصِرُونَ الْحَقَّ وَيَقُولُونَ بِهِ حَتَّى إذَا خَرَجُوا بِهِ مِنْ ظُلْمَةِ الْكُفْرِ أَطْفَئُوهُ بِكُفْرِهِمْ بِهِ وَنِفَاقِهِمْ فِيهِ، فَتَرَكَهُمْ اللَّهُ فِي ظُلُمَاتِ الْكُفْرِ فَهُمْ لَا يُبْصِرُونَ هُدًى، وَلَا يَسْتَقِيمُونَ عَلَى حَقٍّ. صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لَا يَرْجِعُونَ أَيْ لَا يَرْجِعُونَ إلَى الْهُدَى، صُمٌّ بُكْمٌ عُمْيٌ عَنْ الْخَيْرِ، لَا يَرْجِعُونَ إلَى خَيْرٍ وَلَا يُصِيبُونَ نَجَاةً مَا كَانُوا عَلَى مَا هُمْ عَلَيْهِ أَوْ كَصَيِّبٍ مِنَ السَّمَاءِ فِيهِ ظُلُمَاتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ حَذَرَ الْمَوْتِ وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ قَالَ ابْنُ هِشَامٍ: الصَّيِّبُ: الْمَطَرُ، وَهُوَ مِنْ صَابَ يَصُوبُ، مِثْلُ قَوْلِهِمْ: السَّيِّدُ، مَنْ سَادَ يَسُودُ، وَالْمَيِّتُ: مَنْ مَاتَ يَمُوتُ؛ وَجَمْعُهُ: صَيَائِبُ. قَالَ عَلْقَمَةُ بْنُ عَبَدَةَ، أَحَدُ بَنِي رَبِيعَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ:: كَأَنَّهُمْ صَابَتْ عَلَيْهِمْ سَحَابَةٌ صَوَاعِقُهَا لِطَيْرِهِنَّ دَبِيبُ وَفِيهَا:: فَلَا تَعْدِلِي بَيْنِي وَبَيْنَ مُغَمَّرٍ سَقَتْكَ رَوَايَا الْمُزْنِ حَيْثُ تَصُوبُ وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: أَيْ هُمْ مِنْ ظُلْمَةِ مَا هُمْ فِيهِ مِنْ الْكُفْرِ وَالْحَذَرِ مِنْ الْقَتْلِ، مِنْ الَّذِي هُمْ عَلَيْهِ مِنْ الْخِلَافِ وَالتَّخَوُّفِ لَكُمْ، عَلَى مِثْلِ مَا وُصِفَ، مِنْ الَّذِي هُوَ ( فِي ) ظُلْمَةِ الصَّيِّبِ، يَجْعَلُ أَصَابِعَهُ فِي أُذُنِيهِ مِنْ الصَّوَاعِقِ حَذَرَ الْمَوْتِ. يَقُولُ: وَاَللَّهُ مُنْزِلُ ذَلِكَ بِهِمْ مِنْ النِّقْمَةِ، أَيْ هُوَ مُحِيطٌ بِالْكَافِرِينَ يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ أَيْ لِشِدَّةِ ضَوْءِ الْحَقِّ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ وَإِذَا أَظْلَمَ عَلَيْهِمْ قَامُوا أَيْ يَعْرِفُونَ الْحَقَّ وَيَتَكَلَّمُونَ بِهِ، فَهُمْ مِنْ قَوْلِهِمْ بِهِ عَلَى اسْتِقَامَةٍ، فَإِذَا ارْتَكَسُوا مِنْهُ فِي الْكُفْرِ قَامُوا مُتَحَيِّرِينَ. وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ أَيْ لِمَا تَرَكُوا مِنْ الْحَقِّ بَعْدَ مَعْرِفَتِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ثُمَّ قَالَ: يَاأَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ لِلْفَرِيقَيْنِ جَمِيعًا، مِنْ الْكُفَّارِ وَالْمُنَافِقِينَ، أَيْ وَحِّدُوا رَبَّكُمْ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَكُمْ فَلَا تَجْعَلُوا لِلَّهِ أَنْدَادًا وَأَنْتُمْ تَعْلَمُونَ
✧ [Ibn Hishām's Explanation of Some Unusual Words] Ibn Hishām said: yaʿmahūn means yaḥārūn (they wander blindly). The Arabs say: rajulun ʿamihin wa-ʿāmihin, i.e., ḥayrān (bewildered). Ruʾbah b. al-ʿAjjāj said, describing a land: aʿmā al-hudā bi-l-jāhilīna al-ʿummah (one blinded to guidance by the ignorant, bewildered ones). This verse is in an urjūzah of his. Al-ʿummah is the plural of ʿāmih; as for ʿamih, its plural is ʿamihūn. The woman is ʿamihah and ʿamhāʾ. Those are they who have purchased error for guidance, i.e., disbelief for faith, so their commerce has not profited them, and they were not guided. Ibn Isḥāq said: Then He struck a parable for them, and the Most High said: Like the likeness of one who kindled a fire, and when it illuminated what was around him, God took away their light and left them in darknesses, not seeing, i.e., not seeing the truth and not speaking it; until, when they came out with it from the darkness of disbelief, they extinguished it with their disbelief in it and their hypocrisy concerning it, so God left them in the darknesses of disbelief, and they do not see guidance, nor do they stand upright upon truth. Deaf, dumb, blind, so they do not return, i.e., they do not return to guidance; deaf, dumb, blind to good, they do not return to good, nor do they attain salvation as long as they remain in their state. Or like a rain-laden cloud from the sky, in which are darknesses and thunder and lightning; they put their fingers in their ears from the thunderbolts, fearing death, and God encompasses the disbelievers. Ibn Hishām said: al-ṣayyib is rain, from ṣāba yaṣūbu, like their saying al-sayyid from sāda yasūdu, and al-mayyit from māta yamūtu; its plural is ṣayāʾib. ʿAlqamah b. ʿAbadah, one of the Banū Rabīʿah b. Mālik b. Zayd Manāh b. Tamīm, said: kaʾannahum ṣābat ʿalayhim saḥābatun ṣawāʿiquhā li-ṭayrihinna dabībū And in it: fa-lā taʿdilī baynī wa-bayna mughammarin saqatka rawāyā al-muzni ḥaythu taṣūbū These two verses are in a qaṣīdah of his. Ibn Isḥāq said: i.e., they, from the darkness of what they are in of disbelief and fear of being killed, from the opposition they are upon and dread of you, are like what was described of the one who is in the darkness of the rain-laden cloud, putting his fingers in his ears from the thunderbolts, fearing death. He says: By God, He will send down upon them punishment, i.e., He encompasses the disbelievers. The lightning almost snatches away their sight, i.e., because of the intensity of the light of truth; whenever it illuminates for them, they walk therein, and when it darkens upon them, they stand still, i.e., they know the truth and speak it, so they are upright in their speaking it, but when they relapse from it into disbelief, they stand bewildered. And if God willed, He would take away their hearing and their sight, i.e., because of what they abandoned of the truth after knowing it; indeed, God is powerful over all things. Then He said: O mankind, worship your Lord, for both parties together, of the disbelievers and the hypocrites, i.e., declare the oneness of your Lord who created you and those before you, that you may be God-fearing; who made for you the earth a bed and the sky a building, and sent down from the sky water, and brought forth thereby fruits as provision for you; so do not set up rivals to God while you know.
Sirat Ibn Hisham 616No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْأَنْدَادُ: الْأَمْثَالُ، وَأَحَدُهُمْ نِدٌّ. قَالَ لَبِيدُ بْنُ رَبِيعَةَ:: أَحْمَدُ اللَّهَ فَلَا نِدَّ لَهُ بِيَدَيْهِ الْخَيْرُ مَا شَاءَ فَعَلَ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. فَالَ ابْنُ إسْحَاقَ: أَيْ لَا تُشْرِكُوا بِاَللَّهِ غَيْرَهُ مِنْ الْأَنْدَادِ الَّتِي لَا تَنْفَعُ وَلَا تَضُرُّ، وَأَنْتُمْ تَعْلَمُونَ أَنَّهُ لَا رَبَّ لَكُمْ يَرْزُقكُمْ غَيْرُهُ، وَقَدْ عَلِمْتُمْ أَنَّ الَّذِي يَدْعُوكُمْ إلَيْهِ الرَّسُولُ مِنْ تَوْحِيدِهِ هُوَ الْحَقُّ لَا شَكَّ فِيهِ. وَإِنْ كُنْتُمْ فِي رَيْبٍ مِمَّا نَزَّلْنَا عَلَى عَبْدِنَا أَيْ فِي شَكٍّ مِمَّا جَاءَكُمْ بِهِ، فَأْتُوا بِسُورَةٍ مِنْ مِثْلِهِ وَادْعُوا شُهَدَاءَكُمْ مِنْ دُونِ اللَّهِ أَيْ مَنْ اسْتَطَعْتُمْ مِنْ أَعْوَانِكُمْ عَلَى مَا أَنْتُمْ عَلَيْهِ إِنْ كُنْتُمْ صَادِقِينَ فَإِنْ لَمْ تَفْعَلُوا وَلَنْ تَفْعَلُوا فَقَدْ تَبَيَّنَ لَكُمْ الْحَقُّ فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ أَيْ لِمَنْ كَانَ عَلَى مِثْلِ مَا أَنْتُمْ عَلَيْهِ مِنْ الْكُفْرِ. ثُمَّ رَغَّبَهُمْ وَحَذَّرَهُمْ نُقْضَ الْمِيثَاقِ الَّذِي أَخَذَ عَلَيْهِمْ لِنَبِيِّهِ ﷺ إذَا جَاءَهُمْ، وَذَكَرَ لَهُمْ بَدْءَ خَلْقِهِمْ حَيْنَ خَلَقَهُمْ، وَشَأْنَ أَبِيهِمْ آدَمَ عَلَيْهِ السِّلَامُ وَأَمْرَهُ، وَكَيْفَ صَنَعَ بِهِ حَيْنَ خَالَفَ عَنْ طَاعَتِهِ، ثُمَّ قَالَ: يَا بَنِي إِسْرَائِيلَ لِلْأَحْبَارِ مِنْ يَهُودَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ أَيْ بَلَائِي عِنْدَكُمْ وَعِنْدَ آبَائِكُمْ، لَمَّا كَانَ نَجَّاهُمْ بِهِ مِنْ فِرْعَوْنَ وَقَوْمِهِ وَأَوْفُوا بِعَهْدِي الَّذِي أَخَذْتُ فِي أَعْنَاقِكُمْ لِنَبِيِّي أَحْمَدَ إذَا جَاءَكُمْ أُوفِ بِعَهْدِكُمْ أُنْجِزْ لَكُمْ مَا وَعَدْتُكُمْ عَلَى تَصْدِيقِهِ وَاتِّبَاعِهِ بِوَضْعِ مَا كَانَ عَلَيْكُمْ مِنْ الْآصَارِ وَالْأَغْلَالِ الَّتِي كَانَتْ فِي أَعْنَاقِكُمْ بِذُنُوبِكُمْ الَّتِي كَانَتْ مِنْ أَحْدَاثِكُمْ وَإِيَّايَ فَارْهَبُونِ أَيْ أَنْ أُنْزِلَ بِكُمْ مَا أَنَزَلْتُ بِمَنْ كَانَ قَبْلَكُمْ مِنْ آبَائِكُمْ مِنْ النِّقْمَاتِ الَّتِي قَدْ عَرَفْتُمْ، مِنْ الْمَسْخِ وَغَيْرِهِ. وَآمِنُوا بِمَا أَنْزَلْتُ مُصَدِّقًا لِمَا مَعَكُمْ وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ وَعِنْدَكُمْ مِنْ الْعِلْمِ فِيهِ مَا لَيْسَ عِنْدَ غَيْرِكُمْ وَإِيَّايَ فَاتَّقُونِ وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ أَيْ لَا تَكْتُمُوا مَا عِنْدَكُمْ مِنْ الْمُعْرِفَةِ بِرَسُولِي وَبِمَا جَاءَ بِهِ، وَأَنْتُمْ تَجِدُونَهُ عِنْدَكُمْ فِيمَا تَعْلَمُونَ مِنْ الْكُتُبِ الَّتِي بِأَيْدِيكُمْ أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنْفُسَكُمْ وَأَنْتُمْ تَتْلُونَ الْكِتَابَ أَفَلَا تَعْقِلُونَ أَيْ أَتَنْهَوْنَ النَّاسَ عَنْ الْكُفْرِ بِمَا عِنْدَكُمْ مِنْ النُّبُوَّةِ وَالْعَهْدِ مِنْ التَّوْرَاةِ وَتَتْرُكُونَ أَنَفْسَكُمْ، أَيْ وَأَنْتُمْ تَكْفُرُونَ بِمَا فِيهَا مِنْ عَهْدِي إلَيْكُمْ فِي تَصْدِيقِ رَسُولِي، وَتَنْقُضُونَ مِيثَاقِي، وَتَجْحَدُونَ مَا تَعْلَمُونَ مِنْ كِتَابِي. ثُمَّ عَدَّدَ عَلَيْهِمْ أَحْدَاثَهُمْ، فَذَكَرَ لَهُمْ الْعِجْلَ وَمَا صَنَعُوا فِيهِ، وَتَوْبَتَهُ عَلَيْهِمْ، وَإِقَالَتَهُ إيَّاهُمْ، ثُمَّ قَوْلَهُمْ: أَرِنَا اللَّهَ جَهْرَةً
✧ [Ibn Hishām's explanation of some rare words] Ibn Hishām said: al-andād (peers) means al-amthāl (equals), and the singular of them is nidd. Labīd b. Rabīʿah said:: Aḥmadu llāha fa-lā nidda lahu bi-yadayhi al-khayru mā shāʾa faʿala (I praise God, and He has no peer; in His hands is good; whatever He wills, He does). This verse is in a qaṣīdah of his. Ibn Isḥāq said: That is, do not associate with God other than Him from among the peers that neither benefit nor harm, while you know that you have no Lord who provides for you other than Him; and you have known that what the Messenger calls you to, of His oneness, is the truth in which there is no doubt. 'And if you are in doubt concerning what We have sent down upon Our servant'—that is, in doubt about what he has brought you—'then bring a sūrah like it, and call your witnesses apart from God'—that is, those of your helpers whom you can muster for what you are upon—'if you are truthful. And if you do not, and you will not do, then the truth has become clear to you; so fear the Fire whose fuel is people and stones, prepared for the disbelievers'—that is, for whoever is upon the like of what you are upon of disbelief. Then He made them desirous and warned them against breaking the covenant He had taken from them for His Prophet ﷺ when he would come to them, and He mentioned to them the beginning of their creation when He created them, and the matter of their father Adam ﷺ and his affair, and how He dealt with him when he contravened His obedience. Then He said: 'O Children of Israel'—for the learned men of the Jews—'remember My favor which I bestowed upon you'—that is, My trial among you and among your forefathers, when He saved them by it from Pharaoh and his people—'and fulfill My covenant'—which I took upon your necks for My Prophet Aḥmad when he comes to you—'and I will fulfill your covenant'—I will accomplish for you what I promised you for believing in him and following him, by removing what was upon you of the burdens and yokes that were on your necks because of your sins that came from your misdeeds—'and Me alone, fear you'—that is, that I should send down upon you what I sent down upon those before you, of your forefathers, of the punishments that you have known, of metamorphosis and other than that. 'And believe in what I have sent down, confirming what is with you, and be not the first disbeliever in it'—while you have knowledge of it that others do not have—'and Me alone, fear you. And do not confound the truth with falsehood, nor conceal the truth while you know'—that is, do not conceal what you have of knowledge of My Messenger and of what he has brought, while you find it with you in what you know of the scriptures in your hands. 'Do you command people to piety and forget yourselves, while you recite the Scripture? Will you not understand?'—that is, do you forbid people from disbelief in what you have of prophethood and the covenant of the Torah, and leave yourselves?—that is, while you disbelieve in what is in them of My covenant to you to believe in My Messenger, and you break My covenant, and you deny what you know of My Book. Then He enumerated their misdeeds against them, and mentioned to them the calf and what they did with it, and His relenting toward them, and His pardoning them, then their saying: 'Show us God openly.'
Sirat Ibn Hisham 617No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: جَهْرَةً، أَيْ ظَاهِرًا لَنَا لَا شَيْءَ يَسْتُرهُ عَنَّا. قَالَ أَبُو الْأَخْزَرِ الْحَمَانِيُّ، وَاسْمُهُ قُتَيْبَةُ: يَجْهَرُ أَجْوَافَ الْمِيَاهِ السَّدُمِ وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. يَجْهَرُ: يَقُولُ: يُظْهِرُ الْمَاءَ، وَيَكْشِفُ عَنْهُ مَا يَسْتُرُهُ مِنْ الرَّمْلِ وَغَيْرِهِ. قَالَ ابْنُ إسْحَاقَ: وَأَخْذَ الصَّاعِقَةِ إيَّاهُمْ عِنْدَ ذَلِكَ لِغِرَّتِهِمْ، ثُمَّ إحْيَاءَهُ إيَّاهُمْ بَعْدَ مَوْتِهِمْ، وَتَظْلِيلَهُ عَلَيْهِمْ الْغَمَامَ، وَإِنْزَالَهُ عَلَيْهِمْ الْمَنَّ وَالسَّلْوَى، وَقَوْلُهُ لَهُمْ: وَادْخُلُوا الْبَابَ سُجَّدًا وَقُولُوا حِطَّةٌ أَيْ قُولُوا مَا آمُرُكُمْ بِهِ أَحُطُّ بِهِ ذُنُوبَكُمْ عَنْكُمْ، وَتَبْدِيلَهُمْ ذَلِكَ مِنْ قَوْلِهِ اسْتِهْزَاءً بِأَمْرِهِ، وَإِقَالَتَهُ إيَّاهُمْ ذَلِكَ بَعْدَ هُزْئِهِمْ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْمَنُّ: شَيْءٌ كَانَ يَسْقُطُ فِي السَّحَرِ عَلَى شَجَرِهِمْ، فَيَجْتَنُونَهُ حُلْوًا مِثْلَ الْعَسَلِ، فَيَشْرَبُونَهُ وَيَأْكُلُونَهُ. قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: لَوْ أُطْعِمُوا الْمَنَّ وَالسَّلْوَى مَكَانَهُمْ مَا أَبْصَرَ النَّاسُ طُعْمًا فِيهُمُ نَجَعَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالسَّلْوَى: طَيْرٌ، وَاحِدَتُهَا: سَلْوَاةٌ، وَيُقَالُ: إنَّهَا السُّمَانِيُّ؛ وَيُقَالُ لِلْعَسَلِ ( أَيْضًا ): السَّلْوَى. وَقَالَ خَالِدُ بْنُ زُهَيْرٍ الْهُذَلِيُّ:: وَقَاسَمَهَا بِاَللَّهِ حَقًّا لَأَنْتُمْ أَلَذُّ مِنْ السَّلْوَى إذَا مَا نَشُورُهَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَحِطَّةٌ: أَيْ حُطَّ عَنَّا ذُنُوبَنَا. قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِنْ تَبْدِيلِهِمْ ذَلِكَ، كَمَا حَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ عَنْ صَالِحٍ مَوْلَى التَّوْءَمَةِ بِنْتِ أُمَيَّةَ بْنِ خَلَفٍ، عَنْ أَبِي هُرَيْرَةَ وَمَنْ لَا أَتَّهِمُ، عَنْ ابْنِ عَبَّاسٍ، عَنْ رَسُولِ اللَّهِ ﷺ، قَالَ: دَخَلُوا الْبَابَ الَّذِي أُمِرُوا أَنْ يَدْخُلُوا مِنْهُ سُجَّدًا يَزْحَفُونَ، وَهُمْ يَقُولُونَ حِنْطٌ فِي شَعِيرٍ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: حِنْطَةٌ فِي شَعِيرَةٍ. قَالَ ابْنُ إسْحَاقَ: وَاسْتِسْقَاءَ مُوسَى لِقَوْمِهِ، وَأَمْرَهُ ( إيَّاهُ ) أَنْ يَضْرِبَ بِعَصَاهُ الْحَجَرَ، فَانْفَجَرَتْ لَهُمْ مِنْهُ اثْنَتَا عَشَرَةَ عَيْنًا، لِكُلِّ سِبْطٍ عَيْنٌ يَشْرَبُونَ مِنْهَا، قَدْ عَلِمَ كُلُّ سِبْطٍ عَيْنَهُ الَّتِي مِنْهَا يَشْرَبُ، وَقَوْلَهُمْ لِمُوسَى عَلَيْهِ السِّلَامُ: لَنْ نَصْبِرَ عَلَى طَعَامٍ وَاحِدٍ فَادْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنْبِتُ الْأَرْضُ مِنْ بَقْلِهَا وَقِثَّائِهَا وَفُومِهَا قَالَ ابْنُ هِشَامٍ: الْفُوَمُ: الْحِنْطَةُ. قَالَ أُمَيَّةُ بْنُ أَبِي الصَّلْتِ الثَّقَفِيُّ:: فَوْقَ شِيزَى مِثْلِ الْجَوَابِي عَلَيْهَا قِطَعٌ كَالْوَذِيلِ فِي نِقْيِ فُومِ
✧ [Ibn Hishām’s commentary on some uncommon words] Ibn Hishām said: openly, that is, visibly to us, with nothing concealing it from us. Abū al-Akhzar al-Ḥamānī, whose name is Qutaybah, said: it lays bare the cavities of the brackish waters; and this line is in a poem of his in rajaz metre. “It lays bare,” he says: it brings the water to light and removes what conceals it of sand and the like. Ibn Isḥāq said: and the seizing of them by the thunderbolt at that time in their heedlessness, then His reviving them after their death, and His shading them with the cloud, and His sending down upon them the manna and the quails, and His saying to them: “And enter the gate in prostration and say: ‘ḥiṭṭah,’” that is, say what I command you so that I may thereby shed your sins from you, and their changing that saying in mockery of His command, and His pardoning them for that after their mockery. [Ibn Hishām’s commentary on some uncommon words] Ibn Hishām said: al-mann is something that used to fall at dawn upon their trees, and they would gather it sweet like honey, and drink it and eat it. Aʿshā of Banū Qays ibn Thaʿlabah said: Were they fed manna and quails in their place, people would not see nourishment thrive in them. And this line is in a poem of his. And al-salwā is a bird, its singular is salwāh, and it is said that it is the quail; and honey is also called al-salwā. Khālid ibn Zuhayr al-Hudhalī said: And he adjured her by God, in truth: “You are indeed sweeter than quails when we rouse them.” And this line is in a poem of his. And ḥiṭṭah: that is, “put away from us our sins.” Ibn Isḥāq said: and part of their changing was, as Ṣāliḥ ibn Kaysān related to me from Ṣāliḥ, the client of al-Tawʾamah bint Umayyah ibn Khalaf, from Abū Hurayrah, and from one I do not suspect, from Ibn ʿAbbās, from the Messenger of God ﷺ, that he said: They entered the gate that they were commanded to enter from in prostration, crawling, while they were saying “ḥinṭun fī shaʿīr” (wheat in barley). Ibn Hishām said: another version reads “ḥinṭatun fī shaʿīrah” (a grain of wheat in a grain of barley). Ibn Isḥāq said: and Moses’ asking water for his people, and His command to him to strike the rock with his staff, and there burst forth from it for them twelve springs, for each tribe a spring from which they drank, and every tribe knew its own spring from which it drank, and their saying to Moses ﷺ: “We will never endure one kind of food, so call upon your Lord for us to bring forth for us of what the earth grows, of its herbs, cucumbers, garlic, lentils, and onions.” Ibn Hishām said: al-fūm is wheat. Umayyah ibn Abī al-Ṣalt al-Thaqafī said: Above a throne like cisterns, upon it pieces like the woollen cloth in the marrow of wheat.
Sirat Ibn Hisham 618No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْوَذِيلُ: قِطَعُ الْفِضَّةِ ( وَالْفُوَمُ: الْقَمْحُ )، وَاحِدَتُهُ: فُومَةٌ. وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَعَدَسِهَا وَبَصَلِهَا قَالَ أَتَسْتَبْدِلُونَ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ اهْبِطُوا مِصْرًا فَإِنَّ لَكُمْ مَا سَأَلْتُمْ قَالَ ابْنُ إسْحَاقَ: فَلَمْ يَفْعَلُوا، وَرَفْعَهُ الطُّورَ فَوْقَهُمْ لِيَأْخُذُوا مَا أُوتُوا، وَالْمَسْخَ الَّذِي كَانَ فِيهِمْ، إذْ جَعَلَهُمْ قِرَدَةً بِأَحْدَاثِهِمْ، وَالْبَقَرَةَ الَّتِي أَرَاهُمْ اللَّهُ عَزَّ وَجَلَّ بِهَا الْعِبْرَةَ فِي الْقَتِيلِ الَّذِي اخْتَلَفُوا فِيهِ، حَتَّى بَيَّنَ اللَّهُ لَهُمْ أَمْرَهُ، بَعْدَ التَّرَدُّدِ عَلَى مُوسَى عَلَيْهِ السَّلَامُ فِي صِفَّةِ الْبَقَرَةِ، وَقَسْوَةَ قُلُوبِهِمْ بَعْدَ ذَلِكَ حَتَّى كَانَتْ كَالْحِجَارَةِ أَوْ أَشَدَّ قَسْوَةً. ثُمَّ قَالَ تَعَالَى: وَإِنَّ مِنَ الْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ الْأَنْهَارُ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْمَاءُ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ أَيْ وَإِنَّ مِنْ الْحِجَارَةِ لَأَلْيَنُ مِنْ قُلُوبِكُمْ عَمَّا تَدْعُونَ إلَيْهِ مِنْ الْحَقِّ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ ثُمَّ قَالَ لِمُحَمَّدِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ وَلِمَنْ مَعَهُ مِنْ الْمُؤْمِنِينَ يُؤَيِّسُهُمْ مِنْهُمْ أَفَتَطْمَعُونَ أَنْ يُؤْمِنُوا لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِنْهُمْ يَسْمَعُونَ كَلَامَ اللَّهِ ثُمَّ يُحَرِّفُونَهُ مِنْ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ وَلَيْسَ قَوْلُهُ يَسْمَعُونَ التَّوْرَاةَ، أَنَّ كُلَّهُمْ قَدْ سَمِعَهَا، وَلَكِنَّهُ فَرِيقٌ مِنْهُمْ، أَيْ خَاصَّةٌ. قَالَ ابْنُ إسْحَاقَ، فِيمَا بَلَغَنِي عَنْ بَعْضِ أَهْلِ الْعِلْمِ: قَالُوا لِمُوسَى: يَا مُوسَى، قَدْ حِيلَ بَيْنَنَا وَبَيْنَ رُؤْيَةِ اللَّهِ، فَأَسْمِعْنَا كَلَامَهُ حَيْنَ يُكَلِّمُكَ، فَطَلَبَ ذَلِكَ مُوسَى عَلَيْهِ السَّلَامُ مِنْ رَبِّهِ، فَقَالَ لَهُ: نَعَمْ، مُرْهُمْ فَلْيَطَّهَّرُوا، أَوْ لِيُطَهِّرُوا ثِيَابَهُمْ، وَلْيَصُومُوا، فَفَعَلُوا. ثُمَّ خَرَجَ بِهِمْ حَتَّى أَتَى بِهِمْ الطُّورَ؛ فَلَمَّا غَشِيَهُمْ الْغَمَامُ أَمَرَهُمْ مُوسَى فَوَقَعُوا سُجَّدًا، وَكَلَّمَهُ رَبُّهُ، فَسَمِعُوا كَلَامَهُ تَبَارَكَ وَتَعَالَى، يَأْمُرُهُمْ وَيَنْهَاهُمْ، حَتَّى عَقَلُوا عَنْهُ مَا سَمِعُوا، ثُمَّ انْصَرَفَ بِهِمْ إلَى بَنِي إسْرَائِيلَ، فَلَمَّا جَاءَهُمْ حَرَّفَ فَرِيقٌ مِنْهُمْ مَا أَمَرَهُمْ بِهِ، وَقَالُوا، حَيْنَ قَالَ مُوسَى لِبَنِي إسْرَائِيلَ: إنَّ اللَّهَ قَدْ أَمَرَكُمْ بِكَذَا وَكَذَا، قَالَ ذَلِكَ الْفَرِيقُ الَّذِي ذَكَرَ اللَّهُ عَزَّ وَجَلَّ: إنَّمَا قَالَ كَذَا وَكَذَا، خِلَافًا لِمَا قَالَ اللَّهُ لَهُمْ، فَهُمْ الَّذِينَ عَنَى اللَّهُ عَزَّ وَجَلَّ لِرَسُولِهِ ﷺ. ثُمَّ قَالَ تَعَالَى: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا أَيْ بِصَاحِبِكُمْ رَسُولِ اللَّهِ، وَلَكِنَّهُ إلَيْكُمْ خَاصَّةً. وَإِذَا خَلَا بَعْضُهُمْ إِلَى بَعْضٍ قَالُوا لَا تُحَدِّثُوا الْعَرَبَ بِهَذَا، فَإِنَّكُمْ قَدْ كُنْتُمْ تَسْتَفْتِحُونَ بِهِ عَلَيْهِمْ، فَكَانَ فِيهِمْ. فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: وَإِذَا لَقُوا الَّذِينَ آمَنُوا قَالُوا آمَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَى بَعْضٍ قَالُوا أَتُحَدِّثُونَهُمْ بِمَا فَتَحَ اللَّهُ عَلَيْكُمْ لِيُحَاجُّوكُمْ بِهِ عِنْدَ رَبِّكُمْ أَفَلَا تَعْقِلُونَ أَيْ تُقِرُّونَ بِأَنَّهُ نَبِيٌّ، وَقَدْ عَرَفْتُمْ أَنَّهُ قَدْ أُخِذَ لَهُ الْمِيثَاقُ عَلَيْكُمْ بِاتِّبَاعِهِ، وَهُوَ يُخْبِرُكُمْ أَنَّهُ النَّبِيُّ الَّذِي كُنَّا نَنْتَظِرُ وَنَجِدُ فِي كِتَابِنَا، اجْحَدُوهُ وَلَا تُقِرُّوا لَهُمْ بِهِ. يَقُولُ اللَّهُ عَزَّ وَجَلَّ: أَوَلَا يَعْلَمُونَ أَنَّ اللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ الْكِتَابَ إِلَّا أَمَانِيَّ
✧ [Ibn Hishām's explanation of some uncommon words] Ibn Hishām said: al-wadhīl means pieces of silver (and al-fūm means wheat), its singular is fūmah. This verse is in a poem of his. "And its lentils and its onions," He said: "Will you exchange what is better for what is lower? Go down to a town, and you will have what you asked for." Ibn Isḥāq said: They did not do so, and He raised the mountain over them so that they might take what they had been given, and the metamorphosis that occurred among them when He made them apes because of their transgressions, and the cow by which God, Mighty and Majestic, showed them the lesson concerning the slain man about whom they differed, until God made his matter clear to them, after the repeated questioning of Moses ﷺ about the description of the cow, and the hardness of their hearts after that until they were like stones or even harder. Then He, Exalted is He, said: "And indeed, among the stones there are some from which rivers gush forth, and among them there are some that split open and water flows out, and among them there are some that fall down for fear of God," meaning that among the stones there are indeed those softer than your hearts toward the truth to which you are called, and God is not unaware of what you do. Then He said to Muḥammad, upon him be prayer and peace, and to the believers with him, making them despair of them: "Do you then hope that they will believe in you, when a party of them used to hear the word of God, then distort it after they had understood it, knowingly?" His saying "they hear" does not mean the Torah in its entirety, that all of them had heard it, but rather a party of them, that is, a special group. Ibn Isḥāq said, in what has reached me from some of the people of knowledge: They said to Moses: "O Moses, a barrier has been placed between us and the vision of God, so let us hear His speech when He speaks to you." Moses ﷺ requested that from his Lord, and He said to him: "Yes, command them to purify themselves, or to purify their garments, and to fast." They did so. Then he went out with them until he brought them to the Mount. When the cloud covered them, Moses commanded them and they fell down prostrate, and his Lord spoke to him, and they heard His speech, Blessed and Exalted is He, commanding them and forbidding them, until they understood from Him what they heard. Then he returned with them to the Children of Israel. When he came to them, a party of them distorted what He had commanded them, and they said, when Moses said to the Children of Israel: "God has commanded you such and such," that party whom God, Mighty and Majestic, mentioned said: "He only said such and such," contrary to what God had said to them. They are the ones God, Mighty and Majestic, meant for His Messenger ﷺ. Then He, Exalted is He, said: "And when they meet those who believe, they say, 'We believe,'" meaning in your companion, the Messenger of God, but that is only to you in particular. "And when some of them are alone with others, they say, 'Do not tell the Arabs about this, for you used to seek victory through it over them,'" and it was among them. So God, Mighty and Majestic, revealed concerning them: "And when they meet those who believe, they say, 'We believe,' but when some of them are alone with others, they say, 'Do you tell them what God has opened to you, so that they may argue with you about it before your Lord? Will you not understand?'" meaning you acknowledge that he is a prophet, and you know that a covenant has been taken from you to follow him, and he tells you that he is the prophet whom we awaited and find in our Book, so deny him and do not acknowledge him to them. God, Mighty and Majestic, says: "Do they not know that God knows what they conceal and what they reveal? And among them are unlettered ones who do not know the Book except wishful thinking."
Sirat Ibn Hisham 619No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ، عَنْ أَبِي عُبَيْدَةَ: إلَّا أَمَانِيَّ: إلَّا قِرَاءَةً، لِأَنَّ الْأُمِّيَّ: الَّذِي يَقْرَأُ وَلَا يَكْتُبُ. يَقُولُ: لَا يَعْلَمُونَ الْكِتَابَ إلَّا ( أَنَّهُمْ ) يَقْرَءُونَهُ. قَالَ ابْنُ هِشَامٍ: عَنْ أَبِي عُبَيْدَةَ وَيُونُسَ أَنَّهُمَا تَأَوَّلَا ذَلِكَ عَنْ الْعَرَبِ فِي قَوْلِ اللَّهِ عَزَّ وَجَلَّ، حَدَّثَنِي أَبُو عُبَيْدَةَ بِذَلِكَ. قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي يُونُسُ بْنُ حَبِيبٍ النَّحْوِيُّ وَأَبُو عُبَيْدَةَ: أَنَّ الْعَرَبَ تَقُولُ: تَمَنَّى، فِي مَعْنَى قَرَأَ. وَفِي كِتَابِ اللَّهِ تَبَارَكَ وَتَعَالَى: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رَسُولٍ وَلَا نَبِيٍّ إِلَّا إِذَا تَمَنَّى أَلْقَى الشَّيْطَانُ فِي أُمْنِيَّتِهِ قَالَ: وَأَنْشَدَنِي أَبُو عُبَيْدَةَ النَّحْوِيُّ:: تَمَنَّى كِتَابَ اللَّهِ أَوَّلَ لَيْلِهِ وَآخِرَهُ وَافَى حِمَامُ الْمَقَادِرِ وَأَنْشَدَنِي أَيْضًا:: تَمَنَّى كِتَابَ اللَّهِ فِي اللَّيْلِ خَالِيًا تَمَنِّيَ دَاوُدَ الزَّبُورَ عَلَى رِسْلِ وَوَاحِدَةُ الْأَمَانِيِّ: أُمْنِيَّةٌ. وَالْأَمَانِيُّ ( أَيْضًا ): أَنْ يَتَمَنَّى الرَّجُلُ الْمَالَ أَوْ غَيْرَهُ. قَالَ ابْنُ إسْحَاقَ: وَإِنْ هُمْ إِلَّا يَظُنُّونَ أَيْ لَا يَعْلَمُونَ الْكِتَابَ وَلَا يَدْرُونَ مَا فِيهِ، وَهُمْ يَجْحَدُونَ نُبُوَّتَكَ بِالظَّنِّ. وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ
✧ [Ibn Hisham’s explanation of some of the obscure words] Ibn Hisham said, quoting Abu ʿUbaydah: “illā amāniyya” means “except recitation,” because the ummī is one who reads but does not write. He says: they do not know the Book except that they recite it. Ibn Hisham said: quoted from Abu ʿUbaydah and Yūnus that they both interpreted this from the Arabs regarding the saying of God, mighty and glorious; Abu ʿUbaydah narrated that to me. Ibn Hisham said: Yūnus b. Ḥabīb the grammarian and Abu ʿUbaydah narrated to me that the Arabs say “tamannā” in the sense of “read.” In the Book of God, blessed and exalted: “And We sent not before you any messenger or prophet except that when he recited [tamannā], Satan cast into his recitation [umniyyatihi].” He said: Abu ʿUbaydah the grammarian recited to me: “He recited the Book of God at the beginning of his night and at its end; then came the appointed death of the fates.” He also recited to me: “He recited the Book of God at night, alone, as David recited the Psalms at leisure.” The singular of amānī is umniyyah. And amānī also means a man’s wishing for wealth or other than that. Ibn Isḥāq said: “They only conjecture,” meaning they do not know the Book nor understand what is in it, and they deny your prophethood by conjecture. And they said: “The Fire will not touch us except for a limited number of days.” Say: “Have you taken a covenant with God? For God will not break His covenant. Or do you say about God what you do not know?”
Sirat Ibn Hisham 620No grade recorded
[ دَعْوَى الْيَهُودَ قِلَّةَ الْعَذَابِ فِي الْآخِرَةِ، وَرَدُّ اللَّهِ عَلَيْهِمْ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مَوْلًى لِزَيْدِ بْنِ ثَابِتٍ عَنْ عِكْرِمَةَ، أَوْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَالْيَهُودُ تَقُولُ: إنَّمَا مُدَّةُ الدُّنْيَا سَبْعَةُ آلَافِ سَنَةٍ، وَإِنَّمَا يُعَذِّبُ اللَّهُ النَّاسَ فِي النَّارِ بِكُلِّ أَلْفِ سَنَةٍ مِنْ أَيَّامِ الدُّنْيَا يَوْمًا وَاحِدًا فِي النَّارِ مِنْ أَيَّامِ الْآخِرَةِ، وَإِنَّمَا هِيَ سَبْعَةُ أَيَّامٍ ثُمَّ يَنْقَطِعُ الْعَذَابُ. فَأَنْزَلَ اللَّهُ فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً قُلْ أَتَّخَذْتُمْ عِنْدَ اللَّهِ عَهْدًا فَلَنْ يُخْلِفَ اللَّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَ بَلَى مَنْ كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ أَيْ مَنْ عَمِلَ بِمِثْلِ أَعْمَالِكُمْ، وَكَفَرَ بِمِثْلِ مَا كَفَرْتُمْ بِهِ، يُحِيطُ كُفْرُهُ بِمَا لَهُ عِنْدَ اللَّهِ مِنْ حَسَنَةٍ، فَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ أَيْ خُلْدٌ أَبَدًا. وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ أَيْ مَنْ آمَنَ بِمَا كَفَرْتُمْ بِهِ، وَعَمِلَ بِمَا تَرَكْتُمْ مِنْ دِينِهِ، فَلَهُمْ الْجَنَّةُ خَالِدِينَ فِيهَا، يُخْبِرُهُمْ أَنَّ الثَّوَابَ بِالْخَيْرِ وَالشَّرِّ مُقِيمٌ عَلَى أَهْلِهِ أَبَدًا، لَا انْقِطَاعَ لَهُ. قَالَ ابْنُ إسْحَاقَ: ثُمَّ قَالَ ( اللَّهُ عَزَّ وَجَلَّ ) يُؤَنِّبُهُمْ: وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ أَيْ مِيثَاقَكُمْ لَا تَعْبُدُونَ إِلَّا اللَّهَ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَقُولُوا لِلنَّاسِ حُسْنًا وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَأَنْتُمْ مُعْرِضُونَ أَيْ تَرَكْتُمْ ذَلِكَ كُلَّهُ لَيْسَ بِالتَّنَقُّصِ. وَإِذْ أَخَذْنَا مِيثَاقَكُمْ لَا تَسْفِكُونَ دِمَاءَكُمْ
✧ [The Jews' claim of the brevity of punishment in the Hereafter and Allah's refutation of them] Ibn Isḥāq said: A mawlā of Zayd b. Thābit narrated to me from ʿIkrimah, or from Saʿīd b. Jubayr, from Ibn ʿAbbās, who said: When the Messenger of Allah ﷺ came to Madinah, the Jews were saying: “The duration of this world is only seven thousand years, and Allah will punish people in the Fire for each thousand years of the days of this world with one day in the Fire of the days of the Hereafter. Thus it is only seven days, then the punishment will cease.” So Allah revealed concerning that saying of theirs: “And they say, 'The Fire will not touch us except for numbered days.' Say, 'Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?' Nay, whoever earns evil and his sin has encompassed him — that is, whoever acts like your deeds and disbelieves like what you have disbelieved in, his disbelief encompasses whatever good he has with Allah — those are the companions of the Fire; they will abide therein eternally, that is, forever and ever. And those who believe and do righteous deeds — those are the companions of the Garden; they will abide therein eternally, that is, whoever believes in what you have disbelieved in and acts according to what you have abandoned of His religion, for them is the Garden, abiding therein forever. He informs them that the reward for good and evil is everlasting upon its people forever, with no cessation.” Ibn Isḥāq said: Then Allah (mighty and glorious is He) said, rebuking them: “And when We took the covenant of the Children of Israel” — that is, your covenant — “You shall worship none but Allah, and be good to parents, and to the near of kin, and to orphans, and to the needy, and speak kindly to people, and establish prayer, and give zakāh. Then you turned away, except a few of you, and you were averse” — that is, you abandoned all of that, not out of negligence. “And when We took your covenant: You shall not shed your own blood.”
Sirat Ibn Hisham 621No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: تَسْفِكُونَ: تَصُبُّونَ. تَقُولُ الْعَرَبُ: سَفَكَ دَمَهُ، أَيْ صَبَّهُ؛ وَسَفَكَ الزِّقَّ، أَيْ هَرَاقَهُ. قَالَ الشَّاعِرُ:: وَكُنَّا إذَا مَا الضَّيْفُ حَلَّ بِأَرْضِنَا سَفَكْنَا دِمَاءَ الْبُدْنِ فِي تُرْبَةِ الْحَالِ قَالَ ابْنُ هِشَامٍ: يَعْنِي بِالْحَالِ: الطِّينِ الَّذِي يُخَالِطُهُ الرَّمْلُ، وَهُوَ الَّذِي تَقُولُ لَهُ الْعَرَبُ: السَّهْلَةُ. وَقَدْ جَاءَ فِي الْحَدِيثِ: أَنَّ جِبْرِيلَ لَمَّا قَالَ فِرْعَوْنُ: آمَنْتُ أَنَّهُ لَا إلَهَ إلَّا الَّذِي آمَنَتْ بِهِ بَنُو إسْرَائِيلَ، أَخَذَ مِنْ حَالِ الْبَحْرِ ( وَحَمَأَتِهِ )، فَضَرَبَ بِهِ وَجْهَ فِرْعَوْنَ ( وَالْحَالُ: مِثْلُ الْحَمْأَةِ ) قَالَ ابْنُ إسْحَاقَ: وَلَا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيَارِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنْتُمْ تَشْهَدُونَ عَلَى أَنَّ هَذَا حَقٌّ مِنْ مِيثَاقِي عَلَيْكُمْ، ثُمَّ أَنْتُمْ هَؤُلَاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَتُخْرِجُونَ فَرِيقًا مِنْكُمْ مِنْ دِيَارِهِمْ تَظَاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَالْعُدْوَانِ أَيْ أَهْلَ الشِّرْكِ، حَتَّى يَسْفِكُوا دِمَاءَهُمْ مَعَهُمْ، وَيُخْرِجُوهُمْ مِنْ دِيَارِهِمْ مَعَهُمْ. وَإِنْ يَأْتُوكُمْ أُسَارَى تُفَادُوهُمْ وَقَدْ عَرَفْتُمْ أَنَّ ذَلِكَ عَلَيْكُمْ فِي دِينِكُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ فِي كِتَابِكُمْ إخْرَاجُهُمْ، أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ( أَيْ ) أَتُفَادُونَهُمْ مُؤْمِنِينَ بِذَلِكَ، وَتُخْرِجُونَهُمْ كُفَّارًا بِذَلِكَ. فَمَا جَزَاءُ مَنْ يَفْعَلُ ذَلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَى أَشَدِّ الْعَذَابِ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ أُولَئِكَ الَّذِينَ اشْتَرَوُا الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ فَلَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْصَرُونَ فَأَنَّبَهُمْ اللَّهُ عَزَّ وَجَلَّ بِذَلِكَ مِنْ فِعْلهمْ، وَقَدْ حَرَّمَ عَلَيْهِمْ فِي التَّوْرَاةِ سَفْكَ دِمَائِهِمْ، وَافْتَرَضَ عَلَيْهِمْ فِيهَا فِدَاءَ أَسْرَاهُمْ. فَكَانُوا فَرِيقَيْنِ، مِنْهُمْ بَنُو قَيْنُقَاعَ وَلَفُّهُمْ، حُلَفَاءُ الْخَزْرَجِ، وَالنَّضِيرُ وَقُرَيْظَةَ وَلَفُّهُمْ، حُلَفَاءُ الْأَوْسِ. فَكَانُوا إذَا كَانَتْ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ حَرْبٌ. خَرَجَتْ بَنُو قَيْنُقَاعَ مَعَ الْخَزْرَجِ وَخَرَجَتْ النَّضِيرُ وَقُرَيْظَةُ مَعَ الْأَوْسِ يُظَاهِرُ كُلُّ وَاحِدٍ مِنْ الْفَرِيقَيْنِ حُلَفَاءَهُ عَلَى إخْوَانِهِ، حَتَّى يَتَسَافَكُوا دِمَاءَهُمْ بَيْنَهُمْ، وَبِأَيْدِيهِمْ التَّوْرَاةُ يَعْرِفُونَ فِيهَا مَا عَلَيْهِمْ وَمَا لَهُمْ، وَالْأَوْسُ وَالْخَزْرَجُ أَهْلُ شِرْكٍ يَعْبُدُونَ الْأَوْثَانَ: لَا يَعْرِفُونَ جَنَّةً وَلَا نَارًا، وَلَا بَعْثًا وَلَا قِيَامَةً، وَلَا كِتَابًا، وَلَا حَلَالًا وَلَا حَرَامًا، فَإِذَا وَضَعَتْ الْحَرْبُ أَوْزَارَهَا افْتَدَوْا أُسَارَاهُمْ تَصْدِيقًا لِمَا فِي التَّوْرَاةِ، وَأَخَذَ بِهِ بَعْضُهُمْ مِنْ بَعْضٍ، يَفْتَدِي بَنُو قَيْنُقَاعَ مَنْ كَانَ مِنْ أَسْرَاهُمْ فِي أَيَدِي الْأَوْسِ وَتَفْتَدِي النَّضِيرُ وَقُرَيْظَةُ مَا فِي أَيَدِي الْخَزْرَجِ مِنْهُمْ. وَيُطِلُّونَ مَا أَصَابُوا مِنْ الدِّمَاءِ، وَقَتْلَى مَنْ قُتِلُوا مِنْهُمْ فِيمَا بَيْنَهُمْ، مُظَاهَرَةً لِأَهْلِ الشِّرْكِ عَلَيْهِمْ. يَقُولُ اللَّهُ تَعَالَى لَهُمْ حَيْنَ أَنَّبَهُمْ بِذَلِكَ: أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ أَيْ تُفَادِيهِ بِحُكْمِ التَّوْرَاةِ وَتَقْتُلُهُ، وَفِي حُكْمِ التَّوْرَاةِ أَنْ لَا تَفْعَلَ، تَقْتُلُهُ وَتُخْرِجُهُ مِنْ دَارِهِ وَتُظَاهِرُ عَلَيْهِ مَنْ يُشْرِكُ بِاَللَّهِ، وَيَعْبُدُ الْأَوْثَانَ مِنْ دُونِهِ، ابْتِغَاءَ عَرَضِ الدُّنْيَا. فَفِي ذَلِكَ مِنْ فِعْلِهِمْ مَعَ الْأَوْسِ وَالْخَزْرَجِ - فِيمَا بَلَغَنِي - نَزَلَتْ هَذِهِ الْقِصَّةُ. ثُمَّ قَالَ تَعَالَى: وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِنْ بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ أَيْ الْآيَاتُ الَّتِي وُضِعَتْ عَلَى يَدَيْهِ، مِنْ إحْيَاءِ الْمَوْتَى، وَخَلْقِهِ مِنْ الطِّينِ كَهَيْئَةِ الطَّيْرِ، ثُمَّ يَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ، وَإِبْرَاءِ الْأَسْقَامِ، وَالْخَبَرِ بِكَثِيرٍ مِنْ الْغُيُوبِ مِمَّا يَدَّخِرُونَ فِي بُيُوتِهِمْ، وَمَا رَدَّ عَلَيْهِمْ مِنْ التَّوْرَاةِ مَعَ الْإِنْجِيلِ، الَّذِي أَحْدَثَ اللَّهُ إلَيْهِ. ثُمَّ ذَكَرَ كُفْرَهُمْ بِذَلِكَ كُلِّهِ، فَقَالَ: أَفَكُلَّمَا جَاءَكُمْ رَسُولٌ بِمَا لَا تَهْوَى أَنْفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقًا كَذَّبْتُمْ وَفَرِيقًا تَقْتُلُونَ ثُمَّ قَالَ تَعَالَى: وَقَالُوا قُلُوبُنَا غُلْفٌ فِي أَكِنَّةٍ. يَقُولُ اللَّهُ عَزَّ وَجَلَّ: بَلْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَا يُؤْمِنُونَ وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ عَنْ أَشْيَاخٍ مِنْ قَوْمِهِ، قَالَ: قَالُوا: فِينَا وَاَللَّهِ وَفِيهِمْ نَزَلَتْ هَذِهِ الْقِصَّةُ، كُنَّا قَدْ عَلَوْنَاهُمْ ظَهْرًا فِي الْجَاهِلِيَّةِ وَنَحْنُ أَهْلُ شِرْكٍ وَهُمْ أَهْلُ كِتَابٍ فَكَانُوا يَقُولُونَ لَنَا: إنَّ نَبِيًّا يُبْعَثُ الْآنَ نَتَّبِعُهُ قَدْ أَظَلَّ زَمَانَهُ، نَقْتُلُكُمْ مَعَهُ قَتْلَ عَادٍ وَإِرَمَ. فَلَمَّا بَعَثَ اللَّهُ رَسُولَهُ ﷺ مِنْ قُرَيْشٍ فَاتَّبَعْنَاهُ كَفَرُوا بِهِ. يَقُولُ اللَّهُ: فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ بِئْسَمَا اشْتَرَوْا بِهِ أَنْفُسَهُمْ أَنْ يَكْفُرُوا بِمَا أَنْزَلَ اللَّهُ بَغْيًا أَنْ يُنَزِّلَ اللَّهُ مِنْ فَضْلِهِ عَلَى مَنْ يَشَاءُ مِنْ عِبَادِهِ أَيْ أَنْ جَعَلَهُ فِي غَيْرِهِمْ فَبَاءُوا بِغَضَبٍ عَلَى غَضَبٍ وَلِلْكَافِرِينَ عَذَابٌ مُهِينٌ
✧ [Ibn Hishām's explanation of some obscure terms] Ibn Hishām said: tasfikūna means tasubbūna, 'you pour out'. The Arabs say: safaka damahu, i.e. ṣabbahu, 'he poured out his blood'; and safaka al-ziqq, i.e. harāqahu, 'he emptied the water-skin'. The poet said: 'We were, when the guest alighted in our land, / we poured out the blood of the camels in the soil of al-ḥāl.' Ibn Hishām said: he means by al-ḥāl: the clay mixed with sand, which the Arabs call al-sahla. And it has come in the hadith that when Pharaoh said, 'I believe that there is no god except the one in whom the Children of Israel believe,' Gabriel took from the ḥāl of the sea and its ḥamaʾa (black mud) and struck Pharaoh's face with it; and al-ḥāl is like al-ḥamaʾa. Ibn Isḥāq said: 'And you do not drive out your own selves from your homes.' Then you acknowledged, and you bear witness that this is true from My covenant with you. Then you are these: you kill your own selves and drive out a party of you from their homes, supporting one another against them in sin and enmity—that is, against the people of polytheism—until they shed their blood along with them and drive them out of their homes along with them. 'And if they come to you as captives, you ransom them,' and you knew that that was incumbent upon you in your religion, while driving them out was forbidden to you in your Book. 'Do you then believe in part of the Book and disbelieve in part?' That is, do you ransom them believing in that, while you drive them out disbelieving in that? 'What then is the recompense of those among you who do that except disgrace in the life of this world, and on the Day of Resurrection they shall be sent back to the most severe punishment. Allah is not heedless of what you do. Those are the ones who have purchased the life of this world for the Hereafter; the punishment shall not be lightened for them, nor shall they be helped.' So Allah, Mighty and Majestic, rebuked them for that deed of theirs, while He had forbidden in the Torah the shedding of their blood and had made obligatory upon them in it the ransom of their captives. They were two factions: among them the Banū Qaynuqāʿ and their confederates, allies of the Khazraj; and al-Naḍīr and Qurayẓa and their confederates, allies of the Aws. When there was war between the Aws and the Khazraj, the Banū Qaynuqāʿ went out with the Khazraj, and al-Naḍīr and Qurayẓa went out with the Aws, each of the two factions supporting its allies against its own brothers, until they shed one another's blood among themselves, while the Torah was in their hands, in which they knew what was upon them and what was for them. And the Aws and the Khazraj were people of polytheism, worshipping idols, knowing neither Paradise nor Hell, nor resurrection, nor standing, nor book, nor lawful, nor unlawful. When the war laid down its burdens, they ransomed their captives, confirming what was in the Torah, and some of them took one another according to it: the Banū Qaynuqāʿ ransomed those of their captives in the hands of the Aws, and al-Naḍīr and Qurayẓa ransomed those of theirs in the hands of the Khazraj. And they overlooked the blood they had shed, and the dead among them whom they had killed among themselves, supporting the people of polytheism against them. Allah, may He be exalted, says to them when He rebukes them for that: 'Do you then believe in part of the Book and disbelieve in part?' That is, you ransom him by the judgment of the Torah, while you kill him, and in the judgment of the Torah you should not do so; you kill him and drive him out of his home and support against him those who associate partners with Allah and worship idols besides Him, seeking a fleeting gain of this world. It is concerning that act of theirs with the Aws and the Khazraj—as I have been told—that this story was sent down. Then He, may He be exalted, said: 'And We gave Moses the Book and followed him up with the messengers, and We gave Jesus son of Mary the clear signs'—that is, the signs placed upon his hands, of giving life to the dead, and creating from clay the shape of a bird, then breathing into it so that it becomes a bird by Allah's permission, and healing the sick, and informing of many unseen things, of what they stored in their houses, and what he brought back to them of the Torah along with the Gospel, which Allah had anew sent down to him. Then He mentioned their disbelief in all of that, and said: 'Is it not so that whenever a messenger comes to you with what your souls do not desire, you are arrogant, so a party you deny and a party you kill?' Then He, may He be exalted, said: 'And they said, Our hearts are enveloped in coverings.' Allah, Mighty and Majestic, says: Rather, Allah has cursed them for their disbelief, so little is it that they believe. 'And when there came to them a Book from Allah, confirming what was with them—and they had from before been praying for victory over those who disbelieved—when there came to them what they recognized, they disbelieved in it. So the curse of Allah is upon the disbelievers.' Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatāda related to me from old men of his people, saying: they said: Concerning us, by Allah, and concerning them this story was sent down. We had gained the upper hand over them in the Age of Ignorance, while we were people of polytheism and they were people of a Book. They used to say to us: 'A prophet is about to be sent now, whose time has drawn near; we shall follow him and kill you with him as ʿĀd and Iram were killed.' When Allah sent His Messenger ﷺ from Quraysh and we followed him, they disbelieved in him. Allah says: 'When there came to them what they recognized, they disbelieved in it. So the curse of Allah is upon the disbelievers. Evil is that for which they sold their souls: that they disbelieve in what Allah has sent down, out of envy that Allah should send down of His grace upon whom He wills of His servants'—that is, that He placed it among other than them. 'So they incurred wrath upon wrath, and for the disbelievers there is a humiliating punishment.'
Sirat Ibn Hisham 622No grade recorded
[ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: فَبَاءُوا بِغَضَبٍ: أَيْ اعْتَرَفُوا بِهِ وَاحْتَمَلُوهُ. قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: أُصَالِحُكُمْ حَتَّى تَبُوءُوا بِمِثْلِهَا كَصَرْخَةِ حُبْلَى يَسَّرَتْهَا قَبِيلُهَا ( قَالَ ابْنُ هِشَامٍ: يَسَّرَتْهَا: أَجَلَسَتْهَا لِلْوِلَادَةِ ). وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: فَالْغَضَبُ عَلَى الْغَضَبِ لِغَضَبِهِ عَلَيْهِمْ فِيمَا كَانُوا ضَيَّعُوا مِنْ التَّوْرَاةِ، وَهِيَ مَعَهُمْ، وَغَضَبٌ بِكُفْرِهِمْ بِهَذَا النَّبِيِّ ﷺ الَّذِي أَحْدَثَ اللَّهُ إلَيْهِمْ. ثُمَّ أَنَّبَهُمْ بِرَفْعِ الطُّورِ عَلَيْهِمْ، وَاِتِّخَاذِهِمْ الْعِجْلَ إلَهًا دُونَ رَبِّهِمْ، يَقُولُ اللَّهُ تَعَالَى لِمُحَمَّدٍ ﷺ: قُلْ إِنْ كَانَتْ لَكُمُ الدَّارُ الْآخِرَةُ عِنْدَ اللَّهِ خَالِصَةً مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ أَيْ اُدْعُوا بِالْمَوْتِ عَلَى أَيِّ الْفَرِيقَيْنِ أَكْذَبُ عِنْدَ اللَّهِ، فَأَبَوْا ذَلِكَ عَلَى رَسُولِ اللَّهِ ﷺ. يَقُولُ اللَّهُ جَلَّ ثَنَاؤُهُ لِنَبِيِّهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: وَلَنْ يَتَمَنَّوْهُ أَبَدًا بِمَا قَدَّمَتْ أَيْدِيهِمْ أَيْ بِعِلْمِهِمْ بِمَا عِنْدَهُمْ مِنْ الْعِلْمِ بِكَ، وَالْكُفْرِ بِذَلِكَ، فَيُقَالُ: لَوْ تَمَنَّوْهُ يَوْمَ قَالَ ذَلِكَ لَهُمْ مَا بَقِيَ عَلَى وَجْهِ الْأَرْضِ يَهُودِيٌّ إلَّا مَاتَ. ثُمَّ ذَكَرَ رَغْبَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا وَطُولَ الْعُمْرِ، فَقَالَ تَعَالَى: وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ الْيَهُودَ وَمِنَ الَّذِينَ أَشْرَكُوا يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَنْ يُعَمَّرَ أَيْ مَا هُوَ بِمُنْجِيهِ مِنْ الْعَذَابِ، وَذَلِكَ أَنَّ الْمُشْرِكَ لَا يَرْجُو بَعْثًا بَعْدَ الْمَوْتِ، فَهُوَ يُحِبُّ طُولَ الْحَيَاةِ، وَأَنَّ الْيَهُودِيَّ قَدْ عَرَفَ مَا لَهُ فِي الْآخِرَةِ مِنْ الْخِزْيِ بِمَا ضَيَّعَ مِمَّا عِنْدَهُ مِنْ الْعِلْمِ. ثُمَّ قَالَ اللَّهُ تَعَالَى: قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ
✧ [Ibn Hishām's explanation of some obscure words] Ibn Hishām said: fa-bāʾū bi-ghaḍabin means they confessed to it and bore it. Aʿshā of Banū Qays b. Thaʿlabah said: I make peace with you until you confess to the like of it, like the cry of a pregnant woman whom her midwives have seated for delivery. (Ibn Hishām said: yassarat-hā means they seated her for childbirth.) This verse is in an ode of his. Ibn Isḥāq said: So (they earned) anger upon anger—His anger upon them for what they had neglected of the Torah while it was with them—and anger for their disbelief in this prophet ﷺ whom God sent to them. Then He reproached them with the raising of the Mount over them, and their taking the calf as a god instead of their Lord. God—exalted be He—says to Muḥammad ﷺ: Say: "If the Last Abode with God is exclusively yours, apart from other people, then long for death, if you are truthful"—that is, call down death upon whichever of the two parties is the more false before God. But they refused that to the Messenger of God ﷺ. God—may His praise be exalted—says to His prophet ﷺ: And they will never long for it, because of what their hands have sent ahead—that is, because of their knowledge of what they possess of knowledge about you, and their disbelief in that. So it is said: had they longed for it on the day he said that to them, no Jew would have remained on the face of the earth but would have died. Then He mentioned their desire for the life of this world and long life, so He—exalted be He—said: And you will surely find them the most covetous of people for life—the Jews—and of those who associate others with God; one of them would love to be granted a life of a thousand years, but it will not remove him from the punishment that he should be granted life—that is, it will not save him from the punishment. That is because the associator does not hope for a resurrection after death, so he loves long life, while the Jew has known what he will have in the Hereafter of disgrace because of what he neglected of the knowledge he possessed. Then God—exalted be He—said: Say: "Whoever is an enemy to Gabriel—for it is he who brought it down upon your heart by God's permission."
Sirat Ibn Hisham 623No grade recorded
[ سُؤَالُ الْيَهُودِ الرَّسُولَ وَإِجَابَتُهُ لَهُمْ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ ] قَالَ ابْنُ إسْحَاقَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ ( عَبْدِ ) الرَّحْمَنِ بْنِ أَبِي حُسَيْنٍ الْمَكِّيُّ، عَنْ شَهْرِ بْنِ حَوْشَبٍ الْأَشْعَرِيِّ: أَنَّ نَفَرًا مِنْ أَحْبَارِ يَهُودَ جَاءُوا رَسُولَ اللَّهِ ﷺ، فَقَالُوا: يَا مُحَمَّدُ، أَخْبِرْنَا عَنْ أَرْبَعٍ نَسْأَلُكَ عَنْهُنَّ، فَإِنْ فَعَلْتَ ذَلِكَ اتَّبَعْنَاكَ وَصَدَّقْنَاكَ، وَآمَنَّا بِكَ. قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: عَلَيْكُمْ بِذَلِكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ لَئِنْ أَنَا أَخْبَرْتُكُمْ بِذَلِكَ لَتُصَدِّقُنَّنِي، قَالُوا: نَعَمْ، قَالَ: فَاسْأَلُوا عَمَّا بَدَا لَكُمْ، قَالُوا: فَأَخْبِرْنَا كَيْفَ يُشْبِهُ الْوَلَدُ أُمَّهُ، وَإِنَّمَا النُّطْفَةُ مِنْ الرَّجُلِ ؟ قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أُنْشِدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّ نُطْفَةَ الرَّجُلِ بَيْضَاءُ غَلِيظَةٌ، وَنُطْفَةَ الْمَرْأَةِ صَفْرَاءُ رَقِيقَةٌ، فَأَيَّتُهُمَا عَلَتْ صَاحِبَتَهَا كَانَ لَهَا الشَّبَهُ ؟ قَالُوا: اللَّهُمَّ نَعَمْ؛ قَالُوا: فَأَخْبِرْنَا كَيْفَ نَوْمُكَ ؟ فَقَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّ نَوْمَ الَّذِي تَزْعُمُونَ أَنِّي لَسْتُ بِهِ تَنَامُ عَيْنُهُ وَقَلْبُهُ يَقْظَانُ ؟ فَقَالُوا: اللَّهُمَّ نَعَمْ، قَالَ: فَكَذَلِكَ نَوْمِي، تَنَامُ عَيْنِيَّ وَقَلْبِي يَقْظَانُ، قَالُوا: فَأَخْبِرْنَا عَمَّا حَرَّمَ إسْرَائِيلُ عَلَى نَفْسِهِ ؟ قَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَ أَنَّهُ كَانَ أَحَبُّ الطَّعَامِ وَالشَّرَابِ إلَيْهِ أَلْبَانَ الْإِبِلِ وَلُحُومَهَا، وَأَنَّهُ اشْتَكَى شَكْوَى، فَعَافَاهُ اللَّهُ مِنْهَا، فَحَرَّمَ عَلَى نَفْسِهِ أَحَبَّ الطَّعَامِ وَالشَّرَابِ إلَيْهِ شُكْرًا لِلَّهِ، فَحَرَّمَ عَلَى نَفْسِهِ لُحُومَ الْإِبِلِ وَأَلْبَانَهَا ؟ قَالُوا: اللَّهُمَّ نَعَمْ، قَالُوا: فَأَخْبِرْنَا عَنْ الرُّوحِ ؟ قَالَ: أَنْشُدُكُمْ بِاَللَّهِ وَبِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُونَهُ جِبْرِيلُ، وَهُوَ الَّذِي يَأْتِينِي ؟ قَالُوا: اللَّهُمَّ نَعَمْ، وَلَكِنَّهُ يَا مُحَمَّدُ لَنَا عَدُوٌّ، وَهُوَ مَلَكٌ، إنَّمَا يَأْتِي بِالشِّدَّةِ وَبِسَفْكِ الدِّمَاءِ، وَلَوْلَا ذَلِكَ لَاتَّبَعْنَاكَ، قَالَ: فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: قُلْ مَنْ كَانَ عَدُوًّا لِجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَهُدًى وَبُشْرَى لِلْمُؤْمِنِينَ إلَى قَوْلِهِ تَعَالَى: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ وَلَمَّا جَاءَهُمْ رَسُولٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ كِتَابَ اللَّهِ وَرَاءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ وَاتَّبَعُوا مَا تَتْلُو الشَّيَاطِينُ عَلَى مُلْكِ سُلَيْمَانَ أَيْ السِّحْرُ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا يُعَلِّمُونَ النَّاسَ السِّحْرَ
✧ [The Jews' questioning of the Messenger and his answer to them, ﷺ ] Ibn Isḥāq said: ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Ḥusayn al-Makkī related to me, from Shahr b. Ḥawshab al-Ashʿarī: A group of Jewish rabbis came to the Messenger of God ﷺ and said: 'O Muḥammad, tell us about four things we ask you about. If you do that, we will follow you, believe you, and have faith in you.' He said: The Messenger of God ﷺ said to them: 'Do you pledge by God's covenant and His compact that if I tell you about them, you will believe me?' They said: 'Yes.' He said: 'Then ask what you wish.' They said: 'Tell us how a child resembles its mother, when the semen is only from the man?' He said: The Messenger of God ﷺ said to them: 'I adjure you by God and by His days among the Children of Israel: do you know that the man's sperm is white and thick, and the woman's fluid is yellow and thin, and whichever of them prevails over the other, the resemblance belongs to it?' They said: 'O God, yes.' They said: 'Tell us how you sleep.' He said: 'I adjure you by God and by His days among the Children of Israel: do you know that the sleep of the one you claim I am not has his eye sleeping while his heart is awake?' They said: 'O God, yes.' He said: 'So is my sleep: my eyes sleep while my heart is awake.' They said: 'Tell us what Israel forbade upon himself.' He said: 'I adjure you by God and by His days among the Children of Israel: do you know that the food and drink dearest to him were the milk and meat of camels, and that he fell ill, and God healed him from it, so he forbade upon himself the food and drink dearest to him, in gratitude to God, and so he forbade upon himself camel meat and their milk?' They said: 'O God, yes.' They said: 'Tell us about the Spirit.' He said: 'I adjure you by God and by His days among the Children of Israel: do you know that he is Gabriel, and he is the one who comes to me?' They said: 'O God, yes, but, O Muḥammad, he is an enemy to us, and he is an angel, but he brings severity and bloodshed, and were it not for that we would follow you.' He said: Then God, mighty and glorious, revealed concerning them: 'Say: Whoever is an enemy to Gabriel—for he brought it down upon your heart by God's leave, confirming what was before it, and as guidance and good tidings for the believers' up to His words, exalted: 'And whenever they made a covenant, a party of them cast it aside. Nay, most of them do not believe. And when there came to them a messenger from God confirming what was with them, a party of those who had been given the Book cast the Book of God behind their backs, as if they did not know. And they followed what the devils recited over Solomon's kingdom—that is, sorcery. Solomon did not disbelieve, but the devils disbelieved, teaching people sorcery.'
Sirat Ibn Hisham 624No grade recorded
[ إنْكَارُ الْيَهُودِ نُبُوَّةَ دَاوُدَ - عَلَيْهِ السَّلَامُ - وَرَدُّ اللَّهِ عَلَيْهِمْ ] قَالَ ابْنُ إسْحَاقَ: وَذَلِكَ أَنَّ رَسُولَ اللَّهِ ﷺ فِيمَا بَلَغَنِي - لَمَّا ذَكَرَ سُلَيْمَانَ بْنَ دَاوُدَ فِي الْمُرْسَلِينَ، قَالَ بَعْضُ أَحْبَارِهِمْ: أَلَا تَعْجَبُونَ مِنْ مُحَمَّدٍ، يَزْعُمُ أَنَّ سُلَيْمَانَ بْنَ دَاوُدَ كَانَ نَبِيًّا، وَاَللَّهِ مَا كَانَ إلَّا سَاحِرًا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ وَمَا كَفَرَ سُلَيْمَانُ وَلَكِنَّ الشَّيَاطِينَ كَفَرُوا أَيْ بِاتِّبَاعِهِمْ السِّحْرَ وَعَمَلِهِمْ بِهِ. وَمَا أُنْزِلَ عَلَى الْمَلَكَيْنِ بِبَابِلَ هَارُوتَ وَمَارُوتَ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ مَنْ لَا أَتَّهِمُ عَنْ عِكْرِمَةَ، عَنْ ابْنِ عَبَّاسٍ، أَنَّهُ كَانَ يَقُولُ: الَّذِي حَرَّمَ إسْرَائِيلُ عَلَى نَفْسِهِ زَائِدَتَا الْكَبِدِ وَالْكُلْيَتَانِ وَالشَّحْمَ، إلَّا مَا كَانَ عَلَى الظَّهْرِ، فَإِنَّ ذَلِكَ كَانَ يُقَرَّبُ لِلْقُرْبَانِ، فَتَأْكُلَهُ النَّارُ
✧ [The Jews' denial of the prophethood of Dāwūd ﷺ and Allah's refutation of them] Ibn Isḥāq said: That is because the Messenger of Allah ﷺ, as it has reached me—when he mentioned Sulaymān b. Dāwūd among the messengers, one of their rabbis said: "Are you not amazed at Muḥammad? He claims that Sulaymān b. Dāwūd was a prophet. By Allah, he was nothing but a sorcerer." So Allah, exalted be He, revealed concerning that from their saying: "And Sulaymān did not disbelieve, but the devils disbelieved"—that is, by their following sorcery and practicing it—"and what was sent down upon the two angels at Bābil, Hārūt and Mārūt, and they do not teach anyone" Ibn Isḥāq said: And someone whom I do not suspect narrated to me from ʿIkrimah, from Ibn ʿAbbās, that he used to say: What Isrāʾīl forbade for himself were the two lobes of the liver and the two kidneys and the fat, except what was on the back, for that used to be offered as a sacrifice, and the fire would consume it.
Sirat Ibn Hisham 625No grade recorded
[ كِتَابُهُ ﷺ إلَى يَهُودِ خَيْبَرَ ] قَالَ ابْنُ إسْحَاقَ: وَكَتَبَ رَسُولُ اللَّهِ ﷺ إلَى يَهُودِ خَيْبَرَ، فِيمَا حَدَّثَنِي مَوْلًى لِآلِ زَيْدِ بْنِ ثَابِتٍ، عَنْ عِكْرِمَةَ أَوْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ ابْنِ عَبَّاسٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ صَاحِبِ مُوسَى وَأَخِيهِ، وَالْمُصَدِّقُ لِمَا جَاءَ بِهِ مُوسَى: أَلَا إنَّ اللَّهَ قَدْ قَالَ لَكُمْ يَا مَعْشَرَ أَهْلِ التَّوْرَاةِ، وَإِنَّكُمْ لَتَجِدُونَ ذَلِكَ فِي كِتَابِكُمْ: مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا سِيمَاهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذَلِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ مِنْهُمْ مَغْفِرَةً وَأَجْرًا عَظِيمًا وَإِنِّي أَنْشُدُكُمْ بِاَللَّهِ، وَأَنْشُدُكُمْ بِمَا أُنْزِلَ عَلَيْكُمْ، وَأَنْشُدُكُمْ بِاَلَّذِي أَطْعَمَ مَنْ كَانَ قَبْلَكُمْ مِنْ أَسْبَاطِكُمْ الْمَنَّ وَالسَّلْوَى، وَأَنْشُدُكُمْ بِاَلَّذِي أَيْبَسَ الْبَحْرَ لِآبَائِكُمْ حَتَّى أَنَجَاهُمْ مِنْ فِرْعَوْنَ وَعَمَلِهِ، إلَّا أَخْبَرْتُمُونِي: هَلْ تَجِدُونَ فِيمَا أَنْزَلَ اللَّهُ عَلَيْكُمْ أَنْ تُؤْمِنُوا بِمُحَمِّدٍ ؟ فَإِنْ كُنْتُمْ لَا تَجِدُونَ ذَلِكَ فِي كِتَابِكُمْ فَلَا كُرْهَ عَلَيْكُمْ. قَدْ تَبَيَّنَ الرُّشْدُ مِنْ الْغَيِّ - فَأَدْعُوكُمْ إلَى اللَّهِ وَإِلَى نَبِيِّهِ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: شَطْؤُهُ: فِرَاخُهُ، وَوَاحِدَتُهُ: شِطْأَةٌ. تَقُولُ الْعَرَبُ: قَدْ أَشْطَأَ الزَّرْعُ، إذَا أَخْرَجَ فِرَاخَهُ. وَآزَرَهُ: عَاوَنَهُ، فَصَارَ الَّذِي قَبْلَهُ مِثْلَ الْأُمَّهَاتِ. قَالَ امْرُؤُ الْقَيْسِ بْنُ حُجْرٍ الْكِنْدِيُّ:: بمَحْنِيَةٍ قَدْ آزَرَ الضَّالَّ نَبْتُهَا مَجَرَّ جُيُوشٍ غَانِمِينَ وَخُيَّبِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ حُمَيْدُ بْنُ مَالِكٍ الْأَرْقَطُ، أَحَدُ بَنِي رَبِيعَةَ بْنِ مَالِكِ بْنِ زَيْدِ مَنَاةَ: زَرْعًا وَقَضْبًا مُؤْزَرَ النَّبَاتِ وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ، وَسُوقُهُ ( غَيْرُ مَهْمُوزٍ ): جَمْعُ سَاقٍ، لِسَاقِ الشَّجَرَةِ
✧ [His letter ﷺ to the Jews of Khaybar] Ibn Isḥāq said: The Messenger of God ﷺ wrote to the Jews of Khaybar, according to what a freedman of the family of Zayd b. Thābit narrated to me, from ʿIkrimah or from Saʿīd b. Jubayr, from Ibn ʿAbbās: In the name of God, the Compassionate, the Merciful. From Muḥammad, Messenger of God ﷺ, the companion of Moses and his brother, and the confirmer of what Moses brought: Lo, God has said to you, O people of the Torah—and you will find that in your Book: "Muḥammad is the Messenger of God, and those with him are hard against the unbelievers, merciful among themselves; you see them bowing, prostrating, seeking bounty from God and good pleasure; their mark is on their faces from the effect of prostration. That is their likeness in the Torah, and their likeness in the Gospel is as a seed that puts forth its shoot and strengthens it, and it grows stout and rises straight upon its stalk, delighting the sowers, so that through them He may enrage the unbelievers. God has promised those of them who believe and do righteous deeds forgiveness and a great reward." And I adjure you by God, and I adjure you by what was sent down upon you, and I adjure you by Him who fed those of your tribes before you the manna and the quails, and I adjure you by Him who dried up the sea for your fathers until He delivered them from Pharaoh and his work—will you not tell me: do you find in what God sent down upon you that you should believe in Muḥammad? If you do not find that in your Book, then there is no compulsion upon you. The right way has become distinct from error—and I call you to God and to His Prophet. [Ibn Hishām's explanation of some rare words] Ibn Hishām said: shaṭʾuhu means its sprouts, and the singular is shiṭʾah. The Arabs say: ashṭaʾa al-zarʿ when it puts forth its sprouts. And āzarahu means it helped it, so that what was before became like the mothers. Imruʾ al-Qays b. Ḥujr al-Kindī said: In a curve whose growth the ḍāl-tree has helped, as armies of successful and disappointed warriors pass along. And this verse is in a qaṣīdah of his. And Ḥumayd b. Mālik al-Arqaṭ, one of the Banū Rabīʿah b. Mālik b. Zayd Manāh, said: A crop and green herbs, helped in their growth. And this verse is in an urjūzah of his. And sūqihi (unvocalized as suq?) is the plural of sāq, meaning the stalk of the tree.
Sirat Ibn Hisham 626No grade recorded
[ مَا نَزَلَ فِي أَبِي يَاسِرٍ وَأَخِيهِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ نَزَلَ فِيهِ الْقُرْآنُ، بِخَاصَّةٍ مِنْ الْأَحْبَارِ وَكُفَّارِ يَهُودَ، الَّذِي كَانُوا يَسْأَلُونَهُ وَيَتَعَنَّتُونَهُ لِيَلْبِسُوا الْحَقَّ بِالْبَاطِلِ - فِيمَا ذُكِرَ لِي عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَجَابِرِ بْنِ عَبْدِ اللَّهِ بْنِ رِئَابٍ - أَنَّ أَبَا يَاسِرِ بْنِ أَخْطَبَ مَرَّ بِرَسُولِ اللَّهِ ﷺ وَهُوَ يَتْلُو فَاتِحَةَ الْبَقَرَةِ: الم ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ فَأَتَى أَخَاهُ حُيَيَّ بْنَ أَخْطَبَ فِي رِجَالٍ مِنْ يَهُودَ، فَقَالَ: تَعْلَمُوا وَاَللَّهِ، لَقَدْ سَمِعْتُ مُحَمَّدًا يَتْلُو فِيمَا أُنْزِلَ عَلَيْهِ: الم ذَلِكَ الْكِتَابُ، فَقَالُوا: أَنْتَ سَمِعْتَهُ ؟ فَقَالَ: نَعَمْ فَمَشَى حُيَيُّ بْنُ أَخْطَبَ فِي أُولَئِكَ النَّفَرِ مِنْ يَهُودَ إلَى رَسُولِ اللَّهِ ﷺ فَقَالُوا لَهُ: يَا مُحَمَّدُ، أَلَمْ يُذْكَرْ لَنَا أَنَّكَ تَتْلُو فِيمَا أُنْزِلَ إلَيْكَ: الم ذَلِكَ الْكِتَابُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: بَلَى، قَالُوا: أَجَاءَكَ بِهَا جِبْرِيلُ مِنْ عِنْدِ اللَّهِ ؟ فَقَالَ: نَعَمْ، قَالُوا: لَقَدْ بَعَثَ اللَّهُ قَبْلَكَ أَنْبِيَاءَ، مَا نَعْلَمُهُ بَيَّنَ لِنَبِيٍّ مِنْهُمْ مَا مُدَّةُ مُلْكِهِ، وَمَا أَكْلُ أُمَّتِهِ غَيْرَكَ. فَقَالَ حُيَيُّ بْنُ أَخْطَبَ، وَأَقْبَلَ عَلَى مَنْ مَعَهُ، فَقَالَ لَهُمْ: الْأَلِفُ وَاحِدَةٌ، وَاللَّامُ ثَلَاثُونَ، وَالْمِيمُ أَرْبَعُونَ، فَهَذِهِ إحْدَى وَسَبْعُونَ سَنَةً؛ أَفَتَدْخُلُونَ فِي دِينٍ إنَّمَا مُدَّةُ مُلْكِهِ وَأَكْلُ أُمَّتِهِ إحْدَى وَسَبْعُونَ سَنَةً ؟ ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا مُحَمَّدُ، هَلْ مَعَ هَذَا غَيْرُهُ ؟ قَالَ: نَعَمْ؛ قَالَ: مَاذَا ؟ قَالَ: المص. قَالَ: هَذِهِ وَاَللَّهِ أَثْقَلُ وَأَطْوَلُ، الْأَلِفُ وَاحِدَةٌ وَاللَّامُ ثَلَاثُونَ، وَالْمِيمُ أَرْبَعُونَ، وَالصَّادُ تِسْعُونَ، فَهَذِهِ إحْدَى وَسِتُّونَ وَمِئَةُ سَنَةٍ، هَلْ مَعَ هَذَا يَا مُحَمَّدُ غَيْرُهُ ؟ قَالَ: نَعَمْ الر. قَالَ: هَذِهِ وَاَللَّهِ أَثْقَلُ وَأَطْوَلُ، الْأَلِفُ وَاحِدَةٌ، وَاللَّامُ ثَلَاثُونَ، وَالرَّاءُ مِائَتَانِ، فَهَذِهِ إحْدَى وَثَلَاثُونَ وَمِئَتَانِ، هَلْ مَعَ هَذَا غَيْرُهُ يَا مُحَمَّدُ ؟ قَالَ: نَعَمْ المر. قَالَ: هَذِهِ وَاَللَّهِ أَثْقَلُ وَأَطْوَلُ، الْأَلِفُ وَاحِدَةٌ، وَاللَّامُ ثَلَاثُونَ، وَالْمِيمُ أَرْبَعُونَ، وَالرَّاءُ مِائَتَانِ، فَهَذِهِ إحْدَى وَسَبْعُونَ وَمِئَتَا سَنَةٍ، ثُمَّ قَالَ: لَقَدْ لُبِّسَ عَلَيْنَا أَمْرُكَ يَا مُحَمَّدُ، حَتَّى مَا نَدْرِي أَقَلِيلًا أُعْطِيتَ أَمْ كَثِيرًا ؟ ثُمَّ قَامُوا عَنْهُ؛ فَقَالَ أَبُو يَاسِرٍ لِأَخِيهِ حُيَيِّ بْنِ أَخْطَبَ وَلِمَنْ مَعَهُ مِنْ الْأَحْبَارِ: مَا يُدْرِيكُمْ لَعَلَّهُ قَدْ جُمِعَ هَذَا كُلُّهُ لِمُحَمَّدٍ، إحْدَى وَسَبْعُونَ، وَإِحْدَى وَسِتُّونَ وَمِئَةً، وَإِحْدَى وَثَلَاثُونَ وَمِئَتَانِ، وَإِحْدَى وَسَبْعُونَ وَمِئَتَانِ، فَذَلِكَ سَبْعُ مِئَةٍ وَأَرْبَعٌ وَثَلَاثُونَ سَنَةً، فَقَالُوا: لَقَدْ تَشَابَهَ عَلَيْنَا أَمْرُهُ. فَيَزْعُمُونَ أَنَّ هَؤُلَاءِ الْآيَاتِ نَزَلَتْ فِيهِمْ: مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ قَالَ ابْنُ إسْحَاقَ: وَقَدْ سَمِعْتُ مَنْ لَا أَتَّهِمُ مِنْ أَهْلِ الْعِلْمِ يَذْكُرُ: أَنَّ هَؤُلَاءِ الْآيَاتِ إنَّمَا أُنْزِلْنَ فِي أَهْلِ نَجْرَانَ، حَيْنَ قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ يَسْأَلُونَهُ عَنْ عِيسَى ابْنِ مَرْيَمَ - عَلَيْهِ السَّلَامُ قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي أُمَامَةَ بْنِ سَهْلِ بْنِ حُنَيْفٍ، أَنَّهُ قَدْ سَمِعَ: أَنَّ هَؤُلَاءِ الْآيَاتِ إنَّمَا أُنْزِلْنَ فِي نَفَرٍ مِنْ يَهُودَ، وَلَمْ يُفَسِّرْ ذَلِكَ لِي. فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ
✧ [What was revealed concerning Abū Yāsir and his brother] Ibn Isḥāq said: Among those concerning whom the Qurʾān was revealed, specifically from the rabbis and the disbelieving Jews who used to question him and try to trip him up in order to confound the truth with falsehood—as was mentioned to me from ʿAbd Allāh b. ʿAbbās and Jābir b. ʿAbd Allāh b. Riʾāb—was that Abū Yāsir b. Akhṭab passed by the Messenger of God ﷺ while he was reciting the opening of al-Baqarah: “Alif Lām Mīm. That is the Book, in which there is no doubt.” He went to his brother Ḥuyayy b. Akhṭab along with some men of the Jews and said: “Learn, by God, I heard Muḥammad reciting among what was revealed to him: ‘Alif Lām Mīm. That is the Book.’” They said: “You heard him?” He said: “Yes.” So Ḥuyayy b. Akhṭab walked with that group of Jews to the Messenger of God ﷺ and they said to him: “O Muḥammad, has it not been mentioned to us that you recite among what was revealed to you: ‘Alif Lām Mīm. That is the Book’?” The Messenger of God ﷺ said: “Yes, indeed.” They said: “Did Gabriel bring it to you from God?” He said: “Yes.” They said: “God sent prophets before you, and we do not know that He made clear to any prophet among them the length of his reign or what his community would consume, except you.” Then Ḥuyayy b. Akhṭab turned to those with him and said: “Alif is one, Lām is thirty, Mīm is forty, so this is seventy-one years. Would you enter a religion whose reign and the sustenance of whose community is only seventy-one years?” Then he turned to the Messenger of God ﷺ and said: “O Muḥammad, is there anything else with this?” He said: “Yes.” He said: “What?” He said: “Alif Lām Mīm Ṣād.” He said: “This, by God, is heavier and longer: Alif is one, Lām is thirty, Mīm is forty, Ṣād is ninety, so this is one hundred sixty-one years. Is there anything else with this, O Muḥammad?” He said: “Yes, Alif Lām Rāʾ.” He said: “This, by God, is heavier and longer: Alif is one, Lām is thirty, Rāʾ is two hundred, so this is two hundred thirty-one. Is there anything else with this, O Muḥammad?” He said: “Yes, Alif Lām Mīm Rāʾ.” He said: “This, by God, is heavier and longer: Alif is one, Lām is thirty, Mīm is forty, Rāʾ is two hundred, so this is two hundred seventy-one years.” Then he said: “Your affair has been made obscure to us, O Muḥammad, so that we do not know whether you have been given little or much.” Then they got up and left him. Abū Yāsir said to his brother Ḥuyayy b. Akhṭab and to the rabbis with him: “What do you know? Perhaps all of this has been combined for Muḥammad: seventy-one, one hundred sixty-one, two hundred thirty-one, two hundred seventy-one—that is seven hundred and thirty-four years.” They said: “His affair has become confused for us.” They claim that these verses were revealed concerning them: “Among them are verses that are clear—they are the foundation of the Book—and others that are ambiguous.” Ibn Isḥāq said: I have heard someone I do not suspect from the people of knowledge mention that these verses were revealed concerning the people of Najrān, when they came to the Messenger of God ﷺ asking him about Jesus, son of Mary ﷺ. Ibn Isḥāq said: And Muḥammad b. Abī Umāmah b. Sahl b. Ḥunayf narrated to me that he had heard that these verses were revealed concerning a group of Jews, but he did not explain that to me. God knows best which of these it was.
Sirat Ibn Hisham 627No grade recorded
[ كُفْرُ الْيَهُودِ بِهِ ﷺ بَعْدَ اسْتِفْتَاحِهِمْ بِهِ وَمَا نَزَلَ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ فِيمَا بَلَغَنِي عَنْ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ، أَوْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنْ ابْنِ عَبَّاسٍ: أَنَّ يَهُودَ كَانُوا يَسْتَفْتِحُونَ عَلَى الْأَوْسِ وَالْخَزْرَجِ بِرَسُولِ اللَّهِ ﷺ قَبْلَ مَبْعَثِهِ، فَلَمَّا بَعَثَهُ اللَّهُ مِنْ الْعَرَبِ كَفَرُوا بِهِ، وَجَحَدُوا مَا كَانُوا يَقُولُونَ فِيهِ. فَقَالَ لَهُمْ مُعَاذُ بْنُ جَبَلٍ. وَبِشْرُ بْنُ الْبَرَاءِ بْنِ مَعْرُورٍ، أَخُو بَنِي سَلِمَةَ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ وَأَسْلِمُوا، فَقَدْ كُنْتُمْ تَسْتَفْتِحُونَ عَلَيْنَا بِمُحَمَّدٍ وَنَحْنُ أَهْلُ شِرْكٍ، وَتُخْبِرُونَنَا أَنَّهُ مَبْعُوثٌ، وَتَصِفُونَهُ لَنَا بِصِفَّتِهِ؛ فَقَالَ سَلَامُ بْنُ مِشْكَمٍ، أَحَدُ بَنِي النَّضِيرِ: مَا جَاءَنَا بِشَيْءٍ نَعْرِفُهُ، وَمَا هُوَ بِاَلَّذِي كُنَّا نَذْكُرُهُ لَكُمْ، فَأَنْزَلَ اللَّهُ فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَلَمَّا جَاءَهُمْ كِتَابٌ مِنْ عِنْدِ اللَّهِ مُصَدِّقٌ لِمَا مَعَهُمْ وَكَانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ
✧ [The Jews' disbelief in him ﷺ after they had sought victory through him, and what was revealed concerning that] Ibn Isḥāq said: It has reached me, on the authority of ʿIkrimah, the mawlá of Ibn ʿAbbās, or on the authority of Saʿīd b. Jubayr, from Ibn ʿAbbās: The Jews used to seek victory over the Aws and the Khazraj through the Messenger of God ﷺ before his mission. But when God sent him from among the Arabs, they disbelieved in him and denied what they had used to say about him. Muʿādh b. Jabal and Bishr b. al-Barāʾ b. Maʿrūr, the brother of the Banū Salamah, said to them: "O company of Jews, fear God and submit, for you used to seek victory over us through Muḥammad while we were polytheists, and you would tell us that he would be sent, and you described him to us by his description." Then Sallām b. Mishkam, one of the Banū al-Naḍīr, said: "He has not brought us anything we recognize, and he is not the one we used to mention to you." So God revealed concerning that, regarding their saying: "And when there came to them a Book from God confirming what was with them—though beforehand they had been seeking victory over those who disbelieved—then when there came to them what they recognized, they disbelieved in it. So the curse of God be upon the disbelievers."
Sirat Ibn Hisham 628No grade recorded
[ مَا نَزَلَ فِي نُكْرَانِ مَالِكِ بْنِ الصَّيْفِ الْعَهْدَ إلَيْهِمْ بِالنَّبِيِّ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ مَالِكُ بْنُ الصَّيْفِ، حَيْنَ بُعِثَ رَسُولُ اللَّهِ ﷺ وَذَكَرَ لَهُمْ مَا أُخِذَ عَلَيْهِمْ لَهُ مِنْ الْمِيثَاقِ، وَمَا عَهِدَ اللَّهُ إلَيْهِمْ فِيهِ: وَاَللَّهِ مَا عُهِدَ إلَيْنَا فِي مُحَمَّدٍ عَهْدٌ، وَمَا أُخِذَ لَهُ عَلَيْنَا مِنْ مِيثَاقٍ. فَأَنْزَلَ اللَّهُ فِيهِ: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ
✧ [What was revealed concerning Mālik b. al-Ṣayf's denial of the covenant to them concerning the Prophet] Ibn Isḥāq said: Mālik b. al-Ṣayf said when the Messenger of God ﷺ was sent, and he mentioned to them what had been taken from them for him of the covenant, and what God had pledged to them regarding him: By God, no covenant was pledged to us concerning Muḥammad, and no covenant was taken from us for him. So God revealed concerning him: Is it not that whenever they made a covenant, a party of them cast it aside? Nay, most of them do not believe.
Sirat Ibn Hisham 629No grade recorded
[ مَا نَزَلَ فِي قَوْلِ أَبِي صَلُوبا مَا جِئْتنَا بِشَيْءٍ نَعْرِفُهُ ] وَقَالَ أَبُو صَلُوبا الْفَطْيُونِيُّ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، مَا جِئْتَنَا بِشَيْءٍ نَعْرِفُهُ، وَمَا أَنْزَلَ اللَّهُ عَلَيْكَ مِنْ آيَةٍ فَنَتَّبِعَكَ لَهَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ: وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ
✧ What was revealed concerning the saying of Abu Saluba: 'You have not brought us anything we recognize.' Abu Saluba al-Fatyuni said to the Messenger of God ﷺ: 'O Muhammad, you have not brought us anything that we recognize, and God has not sent down upon you any sign that we would follow you for.' So God, exalted be He, sent down concerning that, from His saying: 'And We have certainly sent down to you clear signs, and none disbelieves in them except the defiantly disobedient.'
Sirat Ibn Hisham 630No grade recorded
[ مَا نَزَلَ فِي قَوْلِ ابْنِ حُرَيْمِلَةَ وَوَهْبٍ ] وَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ، وَوَهْبُ بْنُ زَيْدٍ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، ائْتِنَا بِكِتَابٍ تُنَزِّلُهُ عَلَيْنَا مِنْ السَّمَاءِ نَقْرَؤُهُ، وَفَجِّرْ لَنَا أَنَهَارًا نَتَّبِعْكَ وَنُصَدِّقْكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: سَوَاءُ السَّبِيلِ: وَسَطُ السَّبِيلِ. قَالَ حَسَّانُ بْنُ ثَابِتٍ:: يَا وَيْحَ أَنْصَارِ النَّبِيِّ وَرَهْطِهِ بَعْدَ الْمُغَيَّبِ فِي سَوَاءِ الْمُلْحَدِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ سَأَذْكُرُهَا فِي مَوْضِعِهَا إنْ شَاءَ اللَّهُ تَعَالَى:
✧ [What was revealed concerning the saying of Ibn Hurayzila and Wahb] And Rāfiʿ b. Hurayzila and Wahb b. Zayd said to the Messenger of God ﷺ: O Muḥammad, bring us a book that you send down upon us from heaven that we may read, and cause rivers to gush forth for us, that we may follow you and believe you. So God, exalted be He, revealed concerning that, regarding their saying: Or do you desire to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has surely strayed from the right path. [Ibn Hishām's commentary on some of the uncommon words] Ibn Hishām said: sawāʾ al-sabīl: the middle of the path. Ḥassān b. Thābit said: O woe to the helpers of the Prophet and his kin after he is hidden in the middle of the grave. This verse is in an ode of his which I will mention in its proper place, if God, exalted be He, wills.
Sirat Ibn Hisham 631No grade recorded
[ مَا نَزَلَ فِي صَدِّ حُيَيٍّ وَأَخِيهِ النَّاسَ عَنْ الْإِسْلَامِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ حُيَيُّ بْنُ أَخْطَبَ وَأَخُوهُ أَبُو يَاسِرِ بْنِ أَخْطَبَ، مِنْ أَشَدِّ يَهُودَ لِلْعَرَبِ حَسَدًا، إذْ خَصَّهُمْ اللَّهُ تَعَالَى بِرَسُولِهِ ﷺ وَكَانَا جَاهِدَيْنِ فِي رَدِّ النَّاسِ عَنْ الْإِسْلَامِ بِمَا اسْتَطَاعَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ
✧ [What was revealed concerning Ḥuyayy and his brother's turning people away from Islam] Ibn Isḥāq said: Ḥuyayy b. Akhṭab and his brother Abū Yāsir b. Akhṭab were among the most envious of the Jews toward the Arabs, since God Most High singled them out with His Messenger ﷺ, and they were both striving in turning people away from Islam as much as they could. So God Most High revealed concerning them: Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves after the truth has become clear to them. So pardon and overlook until God brings His command. Indeed, God is over all things competent.
Sirat Ibn Hisham 632No grade recorded
[ تَنَازُعُ الْيَهُودِ وَالنَّصَارَى عِنْدَ الرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا قَدِمَ أَهْلُ نَجْرَانَ مِنْ النَّصَارَى عَلَى رَسُولِ اللَّهِ ﷺ أَتَتْهُمْ أَحْبَارُ يَهُودَ، فَتَنَازَعُوا عِنْدَ رَسُولِ اللَّهِ ﷺ فَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ: مَا أَنْتُمْ عَلَى شَيْءٍ، وَكَفَرَ بِعِيسَى وَبِالْإِنْجِيلِ، فَقَالَ رَجُلٌ مِنْ أَهْلِ نَجْرَانَ مِنْ النَّصَارَى لِلْيَهُودِ: مَا أَنْتُمْ عَلَى شَيْءٍ، وَجَحَدَ نُبُوَّةَ مُوسَى وَكَفَرَ بِالتَّوْرَاةِ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَقَالَتِ الْيَهُودُ لَيْسَتِ النَّصَارَى عَلَى شَيْءٍ وَقَالَتِ النَّصَارَى لَيْسَتِ الْيَهُودُ عَلَى شَيْءٍ وَهُمْ يَتْلُونَ الْكِتَابَ كَذَلِكَ قَالَ الَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ أَيْ كُلٌّ يَتْلُو فِي كِتَابِهِ تَصْدِيقَ مَا كَفَرَ بِهِ، أَيْ يَكْفُرُ الْيَهُودُ بِعِيسَى، وَعِنْدَهُمْ التَّوْرَاةُ فِيهَا مَا أَخَذَ اللَّهُ عَلَيْهِمْ عَلَى لِسَانِ مُوسَى - عَلَيْهِ السَّلَامُ - بِالتَّصْدِيقِ بِعِيسَى - عَلَيْهِ السَّلَامُ - وَفِي الْإِنْجِيلِ مَا جَاءَ بِهِ عِيسَى - عَلَيْهِ السَّلَامُ - مِنْ تَصْدِيقِ مُوسَى - عَلَيْهِ السَّلَامُ - وَمَا جَاءَ بِهِ مِنْ التَّوْرَاةِ مِنْ عِنْدِ اللَّهِ، وَكُلٌّ يَكْفُرُ بِمَا فِي يَدِ صَاحِبِهِ
✧ [The disputation of the Jews and the Christians before the Messenger ﷺ] Ibn Isḥāq said: When the Christians of Najrān came to the Messenger of God ﷺ, the rabbis of the Jews came to them, and they disputed before the Messenger of God ﷺ. Rāfiʿ b. Ḥuraymilah said: “You are not upon anything,” and he disbelieved in Jesus and the Gospel. A man from the people of Najrān among the Christians said to the Jews: “You are not upon anything,” and he rejected the prophethood of Moses and disbelieved in the Torah. So God Most High revealed concerning that, from their saying: “The Jews said, ‘The Christians are not upon anything,’ and the Christians said, ‘The Jews are not upon anything,’ while they recite the Scripture. Thus said those who do not know, the like of their saying. God will judge between them on the Day of Resurrection concerning that wherein they used to differ” (Qurʾān 2:113). That is, each recites in his Scripture the confirmation of what he disbelieves in—that is, the Jews disbelieve in Jesus, while they have the Torah, in which is what God took upon them on the tongue of Moses ﷺ to believe in Jesus ﷺ ; and in the Gospel is what Jesus ﷺ brought of the confirmation of Moses ﷺ and what he brought of the Torah from God. And each disbelieves in what is in the possession of his companion.
Sirat Ibn Hisham 633No grade recorded
[ مَا نَزَلَ فِي طَلَبِ ابْنِ حُرَيْمِلَةَ أَنْ يُكَلِّمَهُ اللَّهُ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، إنْ كُنْتَ رَسُولًا مِنْ اللَّهِ كَمَا تَقُولُ، فَقُلْ لِلَّهِ فَلْيُكَلِّمْنَا حَتَّى نَسْمَعَ كَلَامَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ: وَقَالَ الَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا اللَّهُ أَوْ تَأْتِينَا آيَةٌ كَذَلِكَ قَالَ الَّذِينَ مِنْ قَبْلِهِمْ مِثْلَ قَوْلِهِمْ تَشَابَهَتْ قُلُوبُهُمْ قَدْ بَيَّنَّا الْآيَاتِ لِقَوْمٍ يُوقِنُونَ
✧ [What was revealed concerning Ibn Hurayzila's request that Allah speak to him] Ibn Isḥāq said: Rāfiʿ b. Hurayzila said to the Messenger of Allah ﷺ: 'O Muḥammad, if you are a messenger from Allah as you say, then tell Allah to speak to us so that we may hear His speech.' So Allah, exalted is He, revealed concerning that, from His word: 'And those who do not know say, “Why does Allah not speak to us or a sign come to us?” Thus spoke those before them, a saying like theirs; their hearts are alike. We have made clear the signs for a people who are certain.'
Sirat Ibn Hisham 634No grade recorded
[ مَا نَزَلَ فِي سُؤَالِ ابْنِ صُورِيَّا لِلنَّبِيِّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ بِأَنْ يَتَهَوَّدَ ] وَقَالَ عَبْدُ اللَّهِ بْنُ صُورِيَّا الْأَعْوَرُ الْفَطْيُونِيُّ لِرَسُولِ اللَّهِ ﷺ: مَا الْهُدَى إلَّا مَا نَحْنُ عَلَيْهِ، فَاتَّبِعْنَا يَا مُحَمَّدُ تَهْتَدِ، وَقَالَتْ النَّصَارَى مِثْلَ ذَلِكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِ عَبْدِ اللَّهِ بْنِ صُورِيَّا وَمَا قَالَتْ النَّصَارَى: وَقَالُوا كُونُوا هُودًا أَوْ نَصَارَى تَهْتَدُوا قُلْ بَلْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ ثُمَّ الْقِصَّةَ إلَى قَوْلِ اللَّهِ تَعَالَى: تِلْكَ أُمَّةٌ قَدْ خَلَتْ لَهَا مَا كَسَبَتْ وَلَكُمْ مَا كَسَبْتُمْ وَلَا تُسْأَلُونَ عَمَّا كَانُوا يَعْمَلُونَ
✧ [What was revealed concerning Ibn Sūriyā's request to the Prophet, ﷺ, that he become a Jew] And ʿAbd Allāh b. Sūriyā al-Aʿwar al-Faṭyūnī said to the Messenger of God ﷺ: Guidance is nothing but what we are upon, so follow us, O Muḥammad, and you will be guided. And the Christians said the like of that. So God, exalted is He, revealed concerning that, from the statement of ʿAbd Allāh b. Sūriyā and what the Christians said: "And they say, 'Be Jews or Christians and you will be guided.' Say, 'Rather, the creed of Abraham, a ḥanīf, and he was not of the polytheists.'" Then the narrative up to the saying of God, exalted is He: "That is a community that has passed away; it has what it earned, and you have what you earned, and you will not be asked about what they used to do."
Sirat Ibn Hisham 635No grade recorded
[ مَقَالَةُ الْيَهُودِ عِنْدَ صَرْفِ الْقِبْلَةِ إلَى الْكَعْبَةِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا صُرِفَتْ الْقِبْلَةُ عَنْ الشَّامِ إلَى الْكَعْبَةِ، وَصُرِفَتْ فِي رَجَبٍ عَلَى رَأْسِ سَبْعَةَ عَشَرَ شَهْرًا مِنْ مَقْدَمِ رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، أَتَى رَسُولَ اللَّهِ ﷺ رِفَاعَةُ بْنُ قَيْسٍ، وَقَرْدَمُ بْنُ عَمْرٍو، وَكَعْبُ بْنُ الْأَشْرَفِ، وَرَافِعُ بْنُ أَبِي رَافِعٍ، وَالْحَجَّاجُ بْنُ عَمْرٍو، حَلِيفُ كَعْبِ بْنِ الْأَشْرَفِ، وَالرَّبِيعُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، فَقَالُوا: يَا مُحَمَّدُ، مَا وَلَّاكَ عَنْ قِبْلَتِكَ الَّتِي كُنْتَ عَلَيْهَا وَأَنْتَ تَزْعُمُ أَنَّكَ عَلَى مِلَّةِ إبْرَاهِيمَ وَدِينِهِ ؟ ارْجِعْ إلَى قِبْلَتِكَ الَّتِي كُنْتَ عَلَيْهَا نَتَّبِعْكَ وَنُصَدِّقْكَ، وَإِنَّمَا يُرِيدُونَ بِذَلِكَ فِتْنَتَهُ عَنْ دِينِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: سَيَقُولُ السُّفَهَاءُ مِنَ النَّاسِ مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمُ الَّتِي كَانُوا عَلَيْهَا قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا وَمَا جَعَلْنَا الْقِبْلَةَ الَّتِي كُنْتَ عَلَيْهَا إِلَّا لِنَعْلَمَ مَنْ يَتَّبِعُ الرَّسُولَ مِمَّنْ يَنْقَلِبُ عَلَى عَقِبَيْهِ أَيْ ابْتِلَاءً وَاخْتِبَارًا وَإِنْ كَانَتْ لَكَبِيرَةً إِلَّا عَلَى الَّذِينَ هَدَى اللَّهُ أَيْ مِنْ الْفِتَنِ: أَيْ الَّذِينَ ثَبَّتَ اللَّهُ وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ أَيْ إيمَانَكُمْ بِالْقِبْلَةِ الْأُولَى، وَتَصْدِيقَكُمْ نَبِيَّكُمْ، وَاتِّبَاعَكُمْ إيَّاهُ إلَى الْقِبْلَةِ الْآخِرَةِ، وَطَاعَتَكُمْ نَبِيَّكُمْ فِيهَا: أَيْ لَيُعْطِيَنَّكُمْ أَجْرَهُمَا جَمِيعًا إِنَّ اللَّهَ بِالنَّاسِ لَرَءُوفٌ رَحِيمٌ ثُمَّ قَالَ تَعَالَى: قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُمَا كُنْتُمْ فَوَلُّوا وُجُوهَكُمْ شَطْرَهُ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: شَطْرَهُ: نَحْوَهُ وَقَصْدَهُ. قَالَ عَمْرُو بْنُ أَحْمَرَ الْبَاهِلِيُّ - وَبَاهِلَةُ بْنُ يَعْصِرَ بْنِ سَعْدِ بْنِ قَيْسِ بْنِ عَيْلَانَ - يَصِفُ نَاقَةً لَهُ:: تَعْدُو بِنَا شَطْرَ جَمْعٍ وَهِيَ عَاقِدَةٌ قَدْ كارَبَ الْعَقْدُ مِنْ إيفَادِهَا الْحَقَبَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ قَيْسُ بْنُ خُوَيْلِدٍ الْهُذَلِيُّ يَصِفُ نَاقَتَهُ:: إنَّ النَّعُوسَ بِهَا دَاءٌ مُخَامِرُهَا فَشَطْرَهَا نَظَرُ الْعَيْنَيْنِ مَحْسُورُ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ: قَالَ ابْنُ هِشَامٍ: وَالنَّعُوسُ: نَاقَتُهُ، وَكَانَ بِهَا دَاءٌ فَنَظَرَ إلَيْهَا نَظَرَ حَسِيرٍ، مِنْ قَوْلِهِ: وَهُوَ حَسِيرٌ وَإِنَّ الَّذِينَ أُوتُوا الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِنْ رَبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُوا الْكِتَابَ بِكُلِّ آيَةٍ مَا تَبِعُوا قِبْلَتَكَ وَمَا أَنْتَ بِتَابِعٍ قِبْلَتَهُمْ وَمَا بَعْضُهُمْ بِتَابِعٍ قِبْلَةَ بَعْضٍ وَلَئِنِ اتَّبَعْتَ أَهْوَاءَهُمْ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذًا لَمِنَ الظَّالِمِينَ قَالَ ابْنُ إسْحَاقَ: إلَى قَوْلِهِ تَعَالَى: الْحَقُّ مِنْ رَبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ
✧ [The Jews' statement when the qiblah was turned toward the Kaʿbah] Ibn Isḥāq said: When the qiblah was turned from Syria to the Kaʿbah—and it was turned in Rajab, at the beginning of the seventeenth month after the Messenger of God ﷺ came to Madinah—Rifāʿah b. Qays, Qardam b. ʿAmr, Kaʿb b. al-Ashraf, Rāfiʿ b. Abī Rāfiʿ, al-Ḥajjāj b. ʿAmr, the confederate of Kaʿb b. al-Ashraf, al-Rabīʿ b. al-Rabīʿ b. Abī l-Ḥuqayq, and Kinānah b. al-Rabīʿ b. Abī l-Ḥuqayq came to the Messenger of God ﷺ and said: “O Muḥammad, what has turned you away from your qiblah you used to follow, while you claim to be upon the religion of Abraham and his way? Return to your qiblah that you used to follow, and we will follow you and affirm you.” They only intended by that to tempt him away from his religion. So God Most High revealed concerning them: “The foolish among the people will say, ‘What has turned them away from their qiblah which they used to face?’ Say, ‘To God belong the east and the west; He guides whom He wills to a straight path.’ Thus We have made you a middle community, that you may be witnesses over the people, and the Messenger may be a witness over you. And We did not make the qiblah which you used to face except that We might know who follows the Messenger from him who turns back on his heels—that is, as a trial and a test—and indeed it was a great thing except for those whom God has guided—that is, among the trials: those whom God has made firm. And God would not let your faith be lost—that is, your faith in the first qiblah, and your affirmation of your Prophet, and your following him to the latter qiblah, and your obedience to your Prophet concerning it: that is, He will surely give you the reward of both of them together. Indeed God is to the people full of kindness, merciful.” Then He Most High said: “We see the turning of your face to the heaven; so We will surely turn you to a qiblah that will please you. Turn your face toward the Sacred Mosque; and wherever you are, turn your faces toward it.” [Ibn Hishām's explanation of some rare words] Ibn Hishām said: “shaṭrahu”: its direction and its aim. ʿAmr b. Aḥmar al-Bāhilī—and Bāhilah is b. Yaʿṣir b. Saʿd b. Qays b. ʿAylān—said describing a she-camel of his: She runs with us toward Jamʿ while she is tying a knot; the knot has almost tightened from her trotting of the haqab. This verse is in a poem of his. And Qays b. Khuwaylid al-Hudhalī said describing his she-camel: Indeed al-naʿūs has within it a disease that mingles with it, so its direction is the gaze of two eyes, wearied. This verse is in some verses of his. Ibn Hishām said: al-naʿūs is his she-camel, and she had a disease, so he looked at her with the gaze of one weary, from his saying: “he is weary.” “And indeed those who have been given the Book know that it is the truth from their Lord, and God is not heedless of what they do. And if you bring to those who have been given the Book every sign, they will not follow your qiblah, nor will you follow their qiblah, nor will some of them follow the qiblah of others. And if you follow their desires after what has come to you of knowledge, then you will surely be among the wrongdoers.” Ibn Isḥāq said: up to His Most High saying: “the truth from your Lord, so be not among the doubters.”
Sirat Ibn Hisham 636No grade recorded
[ كِتْمَانُهُمْ مَا فِي التَّوْرَاةِ مِنْ الْحَقِّ ] وَسَأَلَ مُعَاذُ بْنُ جَبَلٍ، أَخُو بَنِي سَلِمَةَ، وَسَعْدُ بْنُ مُعَاذٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ وَخَارِجَةُ بْنُ زَيْدٍ، أَخُو بَلْحَارِثِ بْنِ الْخَزْرَجِ، نَفَرًا مِنْ أَحْبَارِ يَهُودَ عَنْ بَعْضِ مَا فِي التَّوْرَاةِ، فَكَتَمُوهُمْ إيَّاهُ، وَأَبَوْا أَنْ يُخْبِرُوهُمْ عَنْهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنْزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِنْ بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ [ جَوَابُهُمْ لِلنَّبِيِّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ دَعَاهُمْ إِلَى الْإِسْلَامِ ] قَالَ: وَدَعَا رَسُولُ اللَّهِ ﷺ الْيَهُودَ مِنْ أَهْلِ الْكِتَابِ إلَى الْإِسْلَامِ وَرَغَّبَهُمْ فِيهِ، وَحَذَّرَهُمْ عَذَابَ اللَّهِ وَنِقْمَتَهُ، فَقَالَ لَهُ رَافِعُ بْنُ خَارِجَةَ، وَمَالِكُ بْنُ عَوْفٍ: بَلْ نَتْبَعُ يَا مُحَمَّدُ مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا، فَهُمْ كَانُوا أَعْلَمَ وَخَيْرًا مِنَّا. فَأَنْزَلَ اللَّهُ - عَزَّ وَجَلَّ - فِي ذَلِكَ مِنْ قَوْلِهِمَا: وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنْزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ [ جَمْعُهُمْ فِي سُوقِ بَنِي قَيْنُقَاعَ ] وَلَمَّا أَصَابَ اللَّهُ - عَزَّ وَجَلَّ - قُرَيْشًا يَوْمَ بَدْرٍ جَمَعَ رَسُولُ اللَّهِ ﷺ يَهُودَ فِي سُوقِ بَنِي قَيْنُقَاعَ، حَيْنَ قَدِمَ الْمَدِينَةَ، فَقَالَ: يَا مَعْشَرَ يَهُودَ، أَسْلِمُوا قَبْلَ أَنْ يُصِيبَكُمْ اللَّهُ بِمِثْلِ مَا أَصَابَ بِهِ قُرَيْشًا فَقَالُوا لَهُ: يَا مُحَمَّدُ، لَا يَغِرُّنَّكَ مِنْ نَفْسِكَ أَنَّكَ قَتَلْتَ نَفَرًا مِنْ قُرَيْشٍ، كَانُوا أَغْمَارًا لَا يَعْرِفُونَ الْقِتَالَ، إنَّكَ وَاَللَّهِ لَوْ قَاتَلْتنَا لَعَرَفْتَ أَنَّا نَحْنُ النَّاسُ، وَأَنَّكَ لَمْ تَلْقَ مِثْلَنَا فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَى جَهَنَّمَ وَبِئْسَ الْمِهَادُ قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ إِنَّ فِي ذَلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ
✧ [Their concealment of what is in the Torah of the truth] And Muʿādh b. Jabal, brother of the Banū Salimah, and Saʿd b. Muʿādh, brother of the Banū ʿAbd al-Ashhal, and Khārijah b. Zayd, brother of the Balḥārith b. al-Khazraj, asked a group of the rabbis of the Jews about some of what is in the Torah, and they concealed it from them and refused to inform them of it. So God, exalted be He, sent down concerning them: Indeed, those who conceal what We sent down of the clear proofs and guidance, after We made it plain to the people in the Book—those God curses them, and the cursers curse them (2:159). [Their response to the Prophet ﷺ when he called them to Islam] He said: And the Messenger of God ﷺ called the Jews from among the People of the Book to Islam and made them desire it, and warned them of God's punishment and His vengeance. So Rāfiʿ b. Khārijah and Mālik b. ʿAwf said to him: Nay, we follow, O Muḥammad, what we found our forefathers upon, for they were more knowing and better than us. So God, mighty and glorious be He, sent down concerning that, from their saying: And when it is said to them, "Follow what God has sent down," they say, "Nay, we follow what we found our forefathers upon." Even if their forefathers did not understand anything and were not guided? (2:170). [Their gathering in the market of Banū Qaynuqāʿ] And when God, mighty and glorious be He, smote Quraysh on the day of Badr, the Messenger of God ﷺ gathered the Jews in the market of Banū Qaynuqāʿ, when he came to Madinah, and said: O assembly of Jews, submit before God smites you with the like of what He smote Quraysh. They said to him: O Muḥammad, let not yourself be deceived that you killed a band of Quraysh; they were inexperienced men who did not know fighting. By God, if you fight us, you would know that we are the people, and that you have not met the like of us. So God, exalted be He, sent down concerning that, from their saying: Say to those who disbelieve, "You will be overcome and gathered to Hell, and evil is the resting place. Indeed, there was a sign for you in two hosts that met: one host fighting in the way of God and another disbelieving, seeing them as twice their number, with the eye's sight. And God supports with His help whom He wills. Indeed, in that is a lesson for those with insight" (3:12–13).
Sirat Ibn Hisham 637No grade recorded
[ دُخُولُهُ ﷺ بَيْتَ الْمِدْرَاسِ ] قَالَ: وَدَخَلَ رَسُولُ اللَّهِ ﷺ بَيْتَ الْمِدْرَاسِ عَلَى جَمَاعَةٍ مِنْ يَهُودَ، فَدَعَاهُمْ إلَى اللَّهِ، فَقَالَ لَهُ النُّعْمَانُ بْنُ عَمْرٍو، وَالْحَارِثُ بْنُ زَيْدٍ: عَلَى أَيِّ دِينٍ أَنْتَ يَا مُحَمَّدُ ؟ قَالَ: عَلَى مِلَّةِ إبْرَاهِيمَ وَدِينِهِ، قَالَا: فَإِنَّ إبْرَاهِيمَ كَانَ يَهُودِيًّا، فَقَالَ لَهُمَا رَسُولُ اللَّهِ ﷺ: فَهَلُمَّ إلَى التَّوْرَاةِ، فَهِيَ بَيْنَنَا وَبَيْنَكُمْ فَأَبَيَا عَلَيْهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَى كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ ذَلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ
✧ [His entering ﷺ the House of Midrās.] He said: The Messenger of God ﷺ entered the House of Midrās upon a group of Jews, and he called them to God. Al-Nuʿmān b. ʿAmr and al-Ḥārith b. Zayd said to him: “Upon which religion are you, O Muḥammad?” He said: “Upon the creed of Abraham and his religion.” They said: “But Abraham was a Jew.” The Messenger of God ﷺ said to them: “Come then to the Torah, for it is between us and you.” But they refused him. Then God, exalted is He, sent down concerning them: “Have you not considered those who were given a portion of the Scripture? They are invited to the Book of God that it should judge between them; then a party of them turns away, and they are averse. That is because they said, 'The Fire will not touch us except for numbered days,' and that which they used to fabricate deceived them in their religion.”
Sirat Ibn Hisham 638No grade recorded
[ اخْتِلَافُ الْيَهُودِ وَالنَّصَارَى فِي إبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - ] وَقَالَ أَحْبَارُ يَهُودَ وَنَصَارَى نَجْرَانَ، حَيْنَ اجْتَمَعُوا عِنْدَ رَسُولِ اللَّهِ ﷺ فَتَنَازَعُوا، فَقَالَتْ الْأَحْبَارُ: مَا كَانَ إبْرَاهِيمُ إلَّا يَهُودِيًّا، وَقَالَتْ النَّصَارَى مِنْ أَهْلِ نَجْرَانَ: مَا كَانَ إبْرَاهِيمُ إلَّا نَصْرَانِيًّا. فَأَنْزَلَ اللَّهُ - عَزَّ وَجَلَّ - فِيهِمْ: يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ أَفَلَا تَعْقِلُونَ هَا أَنْتُمْ هَؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ
✧ [THE DISAGREEMENT OF THE JEWS AND THE CHRISTIANS CONCERNING IBRAHIM - PEACE BE UPON HIM] And the rabbis of the Jews and the Christians of Najrān said, when they gathered in the presence of the Messenger of Allah ﷺ and disputed, the rabbis said: Ibrahim was nothing but a Jew, and the Christians of the people of Najrān said: Ibrahim was nothing but a Christian. Then Allah, Mighty and Majestic, revealed concerning them: “O People of the Book, why do you dispute concerning Ibrahim, while the Torah and the Gospel were not sent down except after him? Do you not reason? Here you are, those who have disputed about that of which you have knowledge; why then do you dispute about that of which you have no knowledge? Allah knows, and you do not know. Ibrahim was neither a Jew nor a Christian, but he was a ḥanīf, a Muslim, and he was not of the polytheists. Indeed, the people most entitled to Ibrahim are those who followed him, and this Prophet, and those who believe. And Allah is the ally of the believers.”
Sirat Ibn Hisham 639No grade recorded
[ مَا نَزَلَ فِيمَا هَمَّ بِهِ بَعْضُهُمْ مِنْ الْإِيمَانِ غَدْوَةً وَالْكُفْرِ عَشِيَّةً ] وَقَالَ عَبْدُ اللَّهِ بْنُ صَيْفٍ، وَعَدِيُّ بْنُ زَيْدٍ، وَالْحَارِثُ بْنُ عَوْفٍ، بَعْضُهُمْ لِبَعْضٍ: تَعَالَوْا نُؤْمِنْ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ وَأَصْحَابِهِ غُدْوَةً، وَنَكْفُرْ بِهِ عَشِيَّةً، حَتَّى نَلْبِسَ عَلَيْهِمْ دِينَهُمْ لَعَلَّهُمْ يَصْنَعُونَ كَمَا نَصْنَعُ، وَيَرْجِعُونَ عَنْ دِينِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَى هُدَى اللَّهِ أَنْ يُؤْتَى أَحَدٌ مِثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ وَاسِعٌ عَلِيمٌ
✧ [ What was revealed concerning what some of them intended of faith in the morning and disbelief in the evening ] And ʿAbd Allāh b. Ṣayf, ʿAdī b. Zayd, and al-Ḥārith b. ʿAwf said to one another: Come, let us believe in what was sent down upon Muḥammad and his companions in the morning, and disbelieve in it in the evening, so that we may confuse their religion for them; perhaps they will do as we do and turn back from their religion. So God, exalted is He, sent down concerning them: O People of the Scripture, why do you clothe the truth with falsehood and conceal the truth while you know? And a faction of the People of the Scripture said: Believe in what was sent down upon those who believe at the beginning of the day, and disbelieve at its end, so that they may turn back. And do not believe except in one who follows your religion. Say: Indeed, guidance is the guidance of God—that anyone should be given the like of what you were given, or that they should dispute with you before your Lord. Say: Indeed, bounty is in the hand of God; He gives it to whom He wills. And God is all-encompassing, all-knowing.
Sirat Ibn Hisham 640No grade recorded
[ مَا نَزَلَ فِي قَوْلِ أَبِي رَافِعٍ وَالنَّجْرَانِيِّ " أَتُرِيدُ أَنْ نَعْبُدَكَ كَمَا تَعْبُدُ النَّصَارَى عِيسَى " ] وَقَالَ أَبُو رَافِعٍ الْقُرَظِيُّ حَيْنَ اجْتَمَعَتْ الْأَحْبَارُ مِنْ يَهُودَ، وَالنَّصَارَى مِنْ أَهْلِ نَجْرَانَ عِنْدَ رَسُولِ اللَّهِ ﷺ، وَدَعَاهُمْ إلَى الْإِسْلَامِ: أَتُرِيدُ مِنَّا يَا مُحَمَّدُ أَنْ نَعْبُدَكَ كَمَا تَعْبُدُ النَّصَارَى عِيسَى ابْنَ مَرْيَمَ ؟ وَقَالَ رَجُلٌ مِنْ أَهْلِ نَجْرَانَ نَصْرَانِيٌّ، يُقَالُ لَهُ: الرِّبَيِّسُ، ( وَيُرْوَى: الرَّيِّسُ، وَالرَّئِيسُ ): أَوَذَاكَ تُرِيدُ مِنَّا يَا مُحَمَّدُ وَإِلَيْهِ تَدْعُونَا ؟ أَوْ كَمَا قَالَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: مَعَاذَ اللَّهِ أَنْ أَعْبُدَ غَيْرَ اللَّهِ أَوْ آمُرَ بِعِبَادَةِ غَيْرِهِ، فَمَا بِذَلِكَ بَعَثَنِي اللَّهُ، وَلَا أَمَرَنِي؛ أَوْ كَمَا قَالَ. مَرْيَمَ ؟ وَقَالَ رَجُلٌ مِنْ أَهْلِ نَجْرَانَ نَصْرَانِيٌّ، يُقَالُ لَهُ: الرِّبَيِّسُ، ( وَيُرْوَى: الرَّيِّسُ، وَالرَّئِيسُ ): أَوَذَاكَ تُرِيدُ مِنَّا يَا مُحَمَّدُ وَإِلَيْهِ تَدْعُونَا ؟ أَوْ كَمَا قَالَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: مَعَاذَ اللَّهِ أَنْ أَعْبُدَ غَيْرَ اللَّهِ أَوْ آمُرَ بِعِبَادَةِ غَيْرِهِ، فَمَا بِذَلِكَ بَعَثَنِي اللَّهُ، وَلَا أَمَرَنِي أَوْ كَمَا قَالَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ وَلَكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ إلَى قَوْلِهِ تَعَالَى: بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ قَالَ ابْنُ هِشَامٍ: الرَّبَّانِيُّونَ: الْعُلَمَاءُ الْفُقَهَاءُ السَّادَةُ؛ وَاحِدُهُمْ: رَبَّانِيٌّ. قَالَ الشَّاعِرُ:: لَوْ كُنْتُ مُرْتَهِنًا فِي الْقَوْسِ أَفْتَنَنِي مِنْهَا الْكَلَامُ وَرَبَّانِيَّ أَحْبَارِ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْقَوْسُ: صَوْمَعَةُ الرَّاهِبِ. وَأَفْتَنَنِي، لُغَةُ تَمِيمٍ. وَفَتَنَنِي، لُغَةُ قَيْسٍ. قَالَ جَرِيرٌ:: لَا وَصْلَ إذْ صَرَمَتْ هِنْدٌ وَلَوْ وَقَفَتْ لَاسْتَنْزَلَتْنِي وَذَا الْمِسْحَيْنِ فِي الْقَوْسِ أَيْ صَوْمَعَةَ الرَّاهِبِ. وَالرَّبَّانِيُّ: مُشْتَقٌّ مِنْ الرَّبِّ، وَهُوَ السَّيِّدُ. وَفِي كِتَابِ اللَّهِ: فَيَسْقِي رَبَّهُ خَمْرًا، أَيْ سَيِّدَهُ. قَالَ ابْنُ إسْحَاقَ: وَلَا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ [ مَا نَزَلَ فِي أَخْذِ الْمِيثَاقِ عَلَيْهِمْ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ ذَكَرَ مَا أَخَذَ اللَّهُ عَلَيْهِمْ، وَعَلَى أَنْبِيَائِهِمْ مِنْ الْمِيثَاقِ بِتَصْدِيقِهِ إذْ هُوَ جَاءَهُمْ، وَإِقْرَارَهُمْ، فَقَالَ: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ إلَى آخِرِ الْقِصَّةِ. [ سَعْيُهُمْ فِي الْوَقِيعَةِ بَيْنَ الْأَنْصَارِ ] قَالَ ابْنُ إسْحَاقَ: وَمَرَّ شَاسُ بْنُ قَيْسٍ، وَكَانَ شَيْخًا قَدْ عَسَا، عَظِيمَ الْكُفْرِ شَدِيدَ الضَّغَنِ عَلَى الْمُسْلِمِينَ، شَدِيدَ الْحَسَدِ لَهُمْ، عَلَى نَفَرٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ مِنْ الْأَوْسِ وَالْخَزْرَجِ. فِي مَجْلِسٍ قَدْ جَمَعَهُمْ، يَتَحَدَّثُونَ فِيهِ، فَغَاظَهُ مَا رَأَى مِنْ أُلْفَتِهِمْ وَجَمَاعَتِهِمْ، وَصَلَاحِ ذَاتِ بَيْنِهِمْ عَلَى الْإِسْلَامِ، بَعْدَ الَّذِي كَانَ بَيْنَهُمْ مِنْ الْعَدَاوَةِ فِي الْجَاهِلِيَّةِ. فَقَالَ: قَدْ اجْتَمَعَ مَلَأُ بَنِي قَيْلَةَ بِهَذِهِ الْبِلَادِ، لَا وَاَللَّهِ مَا لَنَا مَعَهُمْ إذَا اجْتَمَعَ مَلَؤُهُمْ بِهَا مِنْ قَرَارٍ. فَأَمَرَ فَتًى شَابًّا مِنْ يَهُودَ كَانَ مَعَهُمْ، فَقَالَ: اعْمِدْ إلَيْهِمْ، فَاجْلِسْ مَعَهُمْ، ثُمَّ اُذْكُرْ يَوْمَ بُعَاثَ وَمَا كَانَ قَبْلَهُ وَأَنْشِدْهُمْ بَعْضَ مَا كَانُوا تَقَاوَلُوا فِيهِ مِنْ الْأَشْعَارِ
✧ [What was revealed concerning the saying of Abu Rafi' and the Najrani: "Do you want us to worship you as the Christians worship 'Isa?"] And Abu Rafi' al-Qurazi said, when the rabbis of the Jews and the Christians of the people of Najran gathered before the Messenger of God ﷺ, and he called them to Islam: "Do you want from us, O Muhammad, that we should worship you as the Christians worship 'Isa son of Maryam?" And a man from the people of Najran, a Christian called al-Ribbiyis (and it is related: al-Rayyis, and al-Ra'is), said: "Or is that what you want from us, O Muhammad, and to which you call us?" or as he said. The Messenger of God ﷺ said: "God forbid that I should worship other than God, or command the worship of other than Him. God did not send me for that, nor command me," or as he said. Maryam? And a man from the people of Najran, a Christian called al-Ribbiyis (and it is related: al-Rayyis, and al-Ra'is), said: "Or is that what you want from us, O Muhammad, and to which you call us?" or as he said. The Messenger of God ﷺ said: "God forbid that I should worship other than God, or command the worship of other than Him. God did not send me for that, nor command me," or as he said. Then God Almighty revealed concerning that, from their saying: "It is not for a human that God should give him the Book, the judgment, and prophethood, then he should say to the people: 'Be worshippers of me rather than God'; but rather: 'Be rabbaniyyun, because you have been teaching the Book and because you have been studying,'" up to His saying, Almighty: "after you have become Muslims." Ibn Hisham said: al-rabbaniyyun are the learned men, the jurists, the masters; the singular is rabbaniyy. The poet said: "If I were detained in the qaws, the discourse would seduce me from it, and the rabbaniyy of the rabbis." [Ibn Hisham's explanation of some obscure words] Ibn Hisham said: al-qaws is the monk's cell. "Aftanani" is the dialect of Tamim; "fatanani" is the dialect of Qays. Jarir said: "There is no connection, since Hind severed it, even if she stood; she would bring me down, and the one with the two hair-cloths, from the qaws," meaning the monk's cell. And al-rabbaniyy is derived from al-rabb, and he is the master. In the Book of God: "so let him give his rabb wine to drink," meaning his master. Ibn Ishaq said: "And He does not command you to take the angels and the prophets as lords. Would He command you to disbelief after you have become Muslims?" [What was revealed concerning the taking of the covenant from them] Ibn Ishaq said: Then He mentioned what God took from them and from their prophets of the covenant to believe in him when he came to them, and their acknowledgment, and He said: "And when God took the covenant of the prophets: 'For what I have given you of the Book and wisdom, then there comes to you a messenger confirming what is with you, you shall surely believe in him and you shall surely help him.' He said: 'Do you affirm and take upon yourselves My burden on that?' They said: 'We affirm.' He said: 'Then bear witness, and I am with you among the witnesses,'" to the end of the story. [Their efforts to cause discord among the Ansar] Ibn Ishaq said: Shas b. Qays passed by—and he was an old man who had become stiff, great in disbelief, severe in rancor against the Muslims, severe in envy of them—by a group of the companions of the Messenger of God ﷺ from the Aws and the Khazraj, in a gathering that had brought them together, conversing in it. What he saw of their intimacy and their unity, and the soundness of their relations with one another based on Islam, after the enmity that had been between them in the Jahiliyyah, angered him. He said: "The chiefs of the Banu Qaylah have gathered in this land. No, by God, we have no settled place with them if their chiefs gather in it." Then he ordered a young Jewish man who was with them, saying: "Go to them, sit with them, then mention the Day of Bu'ath and what was before it, and recite to them some of the verses they used to exchange in their disputes."
Sirat Ibn Hisham 641No grade recorded
[ شَيْءٌ عَنْ يَوْمِ بُعَاثَ ] وَكَانَ يَوْمُ بُعَاثَ يَوْمًا اقْتَتَلَتْ فِيهِ الْأَوْسُ وَالْخَزْرَجُ، وَكَانَ الظَّفْرُ فِيهِ يَوْمئِذٍ لِلْأَوْسِ عَلَى الْخَزْرَجِ، وَكَانَ عَلَى الْأَوْسِ يَوْمئِذٍ حُضَيْرُ بْنُ سِمَاكٍ الْأَشْهَلِيُّ، أَبُو أُسَيْدِ بْنُ حُضَيْرٍ؛ وَعَلَى الْخَزْرَجِ عَمْرُو بْنُ النُّعْمَانِ البَيَاضِيُّ، فَقُتِلَا جَمِيعًا. قَالَ ابْنُ هِشَامٍ: قَالَ أَبُو قَيْسِ بْنُ الْأَسْلَتِ:: عَلَى أَنْ قَدْ فُجِعْتُ بِذِي حِفَاظٍ فَعَاوَدَنِي لَهُ حُزْنٌ رَصِينُ فَإِمَّا تَقْتُلُوهُ فَإِنَّ عَمْرًا أَعَضَّ بِرَأْسِهِ عَضْبٌ سَنِينُ وَهَذَانِ الْبَيْتَانِ فِي قَصِيدَةٍ لَهُ. وَحَدِيثُ يَوْمِ بُعَاثَ أَطْوَلُ مِمَّا ذَكَرْتُ، وَإِنَّمَا مَنَعَنِي مِنْ اسْتِقْصَائِهِ مَا ذَكَرْتُ مِنْ الْقَطْعِ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: سَنِينُ: مَسْنُونٌ، مِنْ سَنَّهُ، إذَا شَحَذَهُ. قَالَ ابْنُ إسْحَاقَ: فَفَعَلَ. فَتَكَلَّمَ الْقَوْمُ عِنْدَ ذَلِكَ وَتَنَازَعُوا وَتَفَاخَرُوا حَتَّى تَوَاثَبَ رَجُلَانِ مِنْ الْحَيَّيْنِ عَلَى الرُّكْبِ، أَوْسُ بْنُ قَيْظِيٍّ، أَحَدُ بَنِي حَارِثَةَ بْنِ الْحَارِثِ، مِنْ الْأَوْسِ، وَجَبَّارُ بْنُ صَخْرٍ، أَحَدُ بَنِي سَلِمَةَ مِنْ الْخَزْرَجِ، فَتَقَاوَلَا ثُمَّ قَالَ أَحَدُهُمَا لِصَاحِبِهِ: إنْ شِئْتُمْ رَدَدْنَاهَا الْآنَ جَذَعَةً، فَغَضِبَ الْفَرِيقَانِ جَمِيعًا، وَقَالُوا: قَدْ فَعَلْنَا، مَوْعِدُكُمْ الظَّاهِرَةُ - وَالظَّاهِرَةُ: الْحرَّةُ - السِّلَاحَ السِّلَاحَ. فَخَرَجُوا إلَيْهَا. فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ﷺ، فَخَرَجَ إلَيْهِمْ فِيمَنْ مَعَهُ مِنْ أَصْحَابِهِ الْمُهَاجِرِينَ حَتَّى جَاءَهُمْ، فَقَالَ: يَا مَعْشَرَ الْمُسْلِمِينَ، اللَّهَ اللَّهَ، أَبِدَعْوَى الْجَاهِلِيَّةِ وَأَنَا بَيْنَ أَظْهُرِكُمْ بَعْدَ أَنْ هَدَاكُمْ اللَّهُ لِلْإِسْلَامِ، وَأَكْرَمَكُمْ بِهِ، وَقَطَعَ بِهِ عَنْكُمْ أَمْرَ الْجَاهِلِيَّةِ، وَاسْتَنْقَذَكُمْ بِهِ مِنْ الْكُفْرِ، وَأَلَّفَ بِهِ بَيْنَ قُلُوبِكُمْ فَعَرَفَ الْقَوْمُ أَنَّهَا نَزْغَةٌ مِنْ الشَّيْطَانِ، وَكَيْدٌ مِنْ عَدُوِّهِمْ، فَبَكَوْا وَعَانَقَ الرِّجَالُ مِنْ الْأَوْسِ وَالْخَزْرَجِ بَعْضُهُمْ بَعْضًا، ثُمَّ انْصَرَفُوا مَعَ رَسُولِ اللَّهِ ﷺ سَامِعِينَ مُطِيعِينَ، قَدْ أَطْفَأَ اللَّهُ عَنْهُمْ كَيْدَ عَدُوِّ اللَّهِ شَأْسِ بْنِ قَيِّسْ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي شَأْسِ بْنِ قَيْسٍ وَمَا صَنَعَ: قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَاللَّهُ شَهِيدٌ عَلَى مَا تَعْمَلُونَ قُلْ يَا أَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ آمَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ وَأَنْزَلَ اللَّهُ فِي أَوْسِ بْنِ قَيْظِيٍّ وَجَبَّارِ بْنِ صَخْرٍ وَمَنْ كَانَ مَعَهُمَا مِنْ قَوْمِهِمَا الَّذِينَ صَنَعُوا مَا صَنَعُوا عَمَّا أَدْخَلَ عَلَيْهِمْ شَأْسٌ مِنْ أَمْرِ الْجَاهِلِيَّةِ: يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا فَرِيقًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ يَرُدُّوكُمْ بَعْدَ إِيمَانِكُمْ كَافِرِينَ وَكَيْفَ تَكْفُرُونَ وَأَنْتُمْ تُتْلَى عَلَيْكُمْ آيَاتُ اللَّهِ وَفِيكُمْ رَسُولُهُ وَمَنْ يَعْتَصِمْ بِاللَّهِ فَقَدْ هُدِيَ إِلَى صِرَاطٍ مُسْتَقِيمٍ يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ إلَى قَوْلِهِ تَعَالَى: وَأُولَئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
✧ [A note about the Day of Buʿāth] The Day of Buʿāth was a day on which the Aws and the Khazraj fought one another. On that day the victory belonged to the Aws over the Khazraj. Commanding the Aws that day was Ḥuḍayr b. Simāk al-Ashhali, the father of Usayd b. Ḥuḍayr; and commanding the Khazraj was ʿAmr b. al-Nuʿmān al-Bayāḍī, and both of them were killed. Ibn Hishām said: Abū Qays b. al-Aslat said: “Because I was bereaved of one possessed of protection, a deep-seated grief returned to me. If you do not kill him, then ʿAmr will bite his head with a sharp, whetted one.” These two verses are from a poem of his. The full account of the Day of Buʿāth is longer than what I have mentioned, and only what I have mentioned of my abridgement prevented me from setting it out completely. [Ibn Hishām’s explanation of some unusual words] Ibn Hishām said: “sanīn” means whetted, from “sannahū” when he sharpened it. Ibn Isḥāq said: So he did it. Then the people spoke, contended with one another, and boasted, until two men from the two clans leapt at one another on their knees: Aws b. Qayẓī, one of the Banū Ḥārithah b. al-Ḥārith of the Aws, and Jabbār b. Ṣakhr, one of the Banū Salimah of the Khazraj. They exchanged insults; then one of them said to his companion: “If you wish, we will restore it now just as it was in the beginning.” Both parties became angry and said: “We have done it. Your appointment is al-Ẓāhirah”—and al-Ẓāhirah is the ḥarrah (stony tract)—“to arms, to arms!” So they went out to it. News of that reached the Messenger of God ﷺ, and he went out to them with those of his Companions, the Emigrants, who were with him, until he came to them. He said: “O company of Muslims! God, God! Do you act upon the call of the Age of Ignorance while I am still among you, after God has guided you to Islam, honoured you through it, cut off from you by it the affair of the Age of Ignorance, delivered you by it from unbelief, and joined your hearts together by it?” The people knew that it was a prompting from Satan and a plot of their enemy. They wept, and the men of the Aws and the Khazraj embraced one another. Then they departed with the Messenger of God ﷺ, hearing and obeying. God had extinguished from them the plot of the enemy of God, Shās b. Qays. So God Most High sent down concerning Shās b. Qays and what he had done: “Say: O People of the Scripture, why do you disbelieve in the signs of God while God is witness over what you do? Say: O People of the Scripture, why do you turn away from the path of God those who believe, seeking to make it crooked, while you are witnesses? And God is not heedless of what you do.” And God sent down concerning Aws b. Qayẓī and Jabbār b. Ṣakhr and those of their people who were with them who did what they did, because of the affair of the Age of Ignorance that Shās brought upon them: “O you who believe, if you obey a party of those who were given the Scripture, they will turn you back after your faith into disbelievers. And how could you disbelieve while the verses of God are recited to you and His Messenger is among you? And whoever holds fast to God has been guided to a straight path. O you who believe, fear God as He ought to be feared, and do not die except as Muslims,” up to His saying, Most High: “And those—for them is a mighty punishment.”
Sirat Ibn Hisham 642No grade recorded
[ مَا نَزَلَ فِي قَوْلِهِمْ مَا آمَنَ إلَّا شِرَارُنَا ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا أَسْلَمَ عَبْدُ اللَّهِ بْنُ سَلَامٍ، وَثَعْلَبَةُ بْنُ سَعْيَةَ، وَأُسَيْدُ بْنُ سَعْيَةَ. وَأَسَدُ بْنُ عُبَيْدٍ. وَمَنْ أَسْلَمَ مِنْ يَهُودَ مَعَهُمْ. فَآمَنُوا وَصَدَّقُوا وَرَغِبُوا فِي الْإِسْلَامِ. وَرَسَخُوا فِيهِ، قَالَتْ أَحْبَارُ يَهُودَ، أَهْلِ الْكُفْرِ مِنْهُمْ: مَا آمَنَ بِمُحَمَّدٍ وَلَا اتَّبَعَهُ إلَّا شِرَارُنَا، وَلَوْ كَانُوا مِنْ أَخْيَارِنَا مَا تَرَكُوا دِينَ آبَائِهِمْ وَذَهَبُوا إلَى غَيْرِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ: لَيْسُوا سَوَاءً مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: آنَاءَ اللَّيْلِ: سَاعَاتِ اللَّيْلِ: وَوَاحِدُهَا: إنْيٌ. قَالَ الْمُتَنَخِّلُ الْهُذَلِيُّ، وَاسْمُهُ مَالِكُ بْنُ عُوَيْمِرٍ، يَرْثِي أُثَيْلَةَ ابْنَهُ:: حُلْوٌ وَمُرٌّ كَعَطْفِ الْقِدْحِ شِيمَتُهُ فِي كُلِّ إنْيٍ قَضَاهُ اللَّيْلُ يَنْتَعِلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَقَالَ لَبِيدُ بْنُ رَبِيعَةَ، يَصِفُ حِمَارَ وَحْشٍ:: يُطَرِّبُ آنَاءَ النَّهَارِ كَأَنَّهُ غَوِيٌّ سَقَاهُ فِي التِّجَارِ نَدِيمُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، وَيُقَالُ: إنًى ( مَقْصُورٌ )، فِيمَا أَخْبَرَنِي يُونُسُ. يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَئِكَ مِنَ الصَّالِحِينَ
✧ [What was revealed concerning their saying: 'None believed but the worst of us'] Ibn Isḥāq said: When ʿAbd Allāh b. Salām, Thaʿlabah b. Saʿyah, Usayd b. Saʿyah, Asad b. ʿUbayd, and those Jews who accepted Islam with them embraced Islam, they believed, affirmed the truth, desired Islam, and became firmly established in it. The rabbis of the Jews, the people of disbelief among them, said: 'None believed in Muḥammad ﷺ and followed him but the worst of us. Had they been of the best of us, they would not have abandoned the religion of their forefathers and gone to other than it.' So God, exalted is He, sent down concerning that saying of theirs: 'They are not all alike. Among the People of the Scripture is an upright community who recite the verses of God during the hours of the night and prostrate.' [Ibn Hishām's explanation of some rare words] Ibn Hishām said: 'ānāʾ al-layl' means the hours of the night; its singular is 'iny'. Al-Mutanakhkhil al-Hudhalī, whose name is Mālik b. ʿUwaymir, said in mourning for his son Uthaylah: Ḥulwun wa-murrun ka-ʿaṭfi l-qidḥi shīmatuhū fī kulli inyin qaḍāhu l-laylu yantaʿilu This verse is from a poem of his. Labīd b. Rabīʿah said, describing a wild ass: Yuṭarribu ānāʾa l-nahāri kaʾannahū ghawiyyun saqāhu fī l-tijāri nadīmu This verse is from a poem of his. It is also said: 'inan' (shortened), according to what Yūnus informed me. 'They believe in God and the Last Day, enjoin what is right, forbid what is wrong, and hasten to good deeds. Those are among the righteous.'
Sirat Ibn Hisham 643No grade recorded
[ مَا نَزَلَ فِي نَهْيِ الْمُسْلِمِينَ عَنْ مُبَاطَنَةِ الْيَهُودِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رِجَالٌ مِنْ الْمُسْلِمِينَ يُوَاصِلُونَ رِجَالًا مِنْ الْيَهُودِ، لِمَا كَانَ بَيْنَهُمْ مِنْ الْجِوَارِ وَالْحِلْفِ، فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ يَنْهَاهُمْ عَنْ مُبَاطَنَتِهِمْ: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ إِنْ كُنْتُمْ تَعْقِلُونَ هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ أَيْ تُؤْمِنُونَ بِكِتَابِكُمْ، وَبِمَا مَضَى مِنْ الْكُتُبِ قَبْلَ ذَلِكَ وَهُمْ يَكْفُرُونَ بِكِتَابِكُمْ، فَأَنْتُمْ كُنْتُمْ أَحَقَّ بِالْبَغْضَاءِ لَهُمْ مِنْهُمْ لَكُمْ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ قُلْ مُوتُوا بِغَيْظِكُمْ إلَى آخِرِ الْقِصَّةِ
✧ [What was revealed concerning the prohibition of the Muslims from taking the Jews into their confidence] Ibn Isḥāq said: There were men among the Muslims who maintained close ties with men among the Jews, on account of the neighbourliness and alliance that existed between them. So God Most High revealed concerning them, forbidding them from taking them as confidants: “O you who believe, take not as confidants any besides yourselves; they will not spare any effort to ruin you. They long for what causes you distress. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have made clear to you the signs, if you understand. Here you are, you love them, but they do not love you, and you believe in the whole Book” — that is, you believe in your Book, and in what has passed of the Books before that — “while they disbelieve in your Book. So you were more deserving of hatred for them than they for you. And when they meet you, they say, ‘We believe’; but when they are alone, they bite their fingertips at you in rage. Say, ‘Die in your rage’” to the end of the narrative.
Sirat Ibn Hisham 644No grade recorded
[ مَا كَانَ بَيْنَ أَبِي بَكْرٍ وَفِنْحَاصٍ ] وَدَخَلَ أَبُو بَكْرٍ الصِّدِّيقُ بَيْتَ الْمِدْرَاسِ عَلَى يَهُودَ، فَوَجَدَ مِنْهُمْ نَاسًا كَثِيرًا قَدْ اجْتَمَعُوا إلَى رَجُلٍ مِنْهُمْ، يُقَالُ لَهُ فِنْحَاصُ، وَكَانَ مِنْ عُلَمَائِهِمْ وَأَحْبَارِهِمْ، وَمَعَهُ حَبْرٌ مِنْ أَحْبَارِهِمْ، يُقَالُ لَهُ: أَشْيَعُ؛ فَقَالَ أَبُو بَكْرٍ لِفِنْحَاصٍ: وَيْحَكَ يَا فَنُحَاصُ اتَّقِ اللَّهِ وَأَسْلِمْ، فَوَاَللَّهِ إنَّكَ لَتَعْلَمُ أَنَّ مُحَمَّدًا لَرَسُولُ اللَّهِ، قَدْ جَاءَكُمْ بِالْحَقِّ مِنْ عِنْدِهِ، تَجِدُونَهُ مَكْتُوبًا عِنْدَكُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ، فَقَالَ فِنْحَاصُ لِأَبِي بَكْرٍ: وَاَللَّهِ يَا أَبَا بَكْرٍ، مَا بِنَا إلَى اللَّهِ مِنْ فَقْرٍ، وَإِنَّهُ إلَيْنَا لَفَقِيرٌ، وَمَا نَتَضَرَّعُ إلَيْهِ كَمَا يَتَضَرَّعُ إلَيْنَا، وَإِنَّا عَنْهُ لَأَغْنِيَاءُ، وَمَا هُوَ عَنَّا بِغَنِيٍّ، وَلَوْ كَانَ عَنَّا غَنِيًّا مَا اسْتَقْرَضَنَا أَمْوَالَنَا، كَمَا يَزْعُمُ صَاحِبُكُمْ، يَنْهَاكُمْ عَنْ الرِّبَا وَيُعْطِينَاهُ وَلَوْ كَانَ عَنَّا غَنِيًّا مَا أَعْطَانَا الرِّبَا. قَالَ: فَغَضِبَ أَبُو بَكْرٍ، فَضَرَبَ وَجْهَ فِنْحَاصَ ضَرْبًا شَدِيدًا، وَقَالَ: وَاَلَّذِي نَفْسِي بِيَدِهِ، لَوْلَا الْعَهْدُ الَّذِي بَيْنَنَا وَبَيْنَكُمْ، لَضَرَبْتُ رَأْسَكَ، أَيْ عَدُوَّ اللَّهِ. قَالَ: فَذَهَبَ فِنْحَاصُ إلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ: يَا مُحَمَّدُ، اُنْظُرْ مَا صَنَعَ بِي صَاحِبُكَ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَبِي بَكْرٍ: مَا حَمَلَكَ عَلَى مَا صَنَعْتَ ؟ فَقَالَ أَبُو بَكْرٍ: يَا رَسُولَ اللَّهِ، إنَّ عَدُوَّ اللَّهِ قَالَ قَوْلًا عَظِيمًا، إنَّهُ زَعَمَ أَنَّ اللَّهَ فَقِيرٌ وَأَنَّهُمْ أَغْنِيَاءُ، فَلَمَّا قَالَ ذَلِكَ غَضِبْتُ لِلَّهِ مِمَّا قَالَ، وَضَرَبْتُ وَجْهَهُ فَجَحَدَ ذَلِكَ فِنْحَاصُ، وَقَالَ: مَا قُلْتُ ذَلِكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيمَا قَالَ فِنْحَاصُ رَدًّا عَلَيْهِ، وَتَصْدِيقًا لِأَبِي بَكْرٍ: لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ وَنَزَلَ فِي أَبِي بَكْرٍ الصِّدِّيقِ ؓ، وَمَا بَلَغَهُ فِي ذَلِكَ مِنْ الْغَضَبِ: وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَلِكَ مِنْ عَزْمِ الْأُمُورِ. ثُمَّ قَالَ فِيمَا قَالَ فِنْحَاصُ وَالْأَحْبَارُ مَعَهُ مِنْ يَهُودَ: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا فَبِئْسَ مَا يَشْتَرُونَ لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ يَعْنِي فِنْحَاصَ، وَأَشْيَعَ وَأَشْبَاهَهُمَا مِنْ الْأَحْبَارِ، الَّذِينَ يَفْرَحُونَ بِمَا يُصِيبُونَ مِنْ الدُّنْيَا عَلَى مَا زَيَّنُوا لِلنَّاسِ مِنْ الضَّلَالَةِ، وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا، أَنْ يَقُولَ النَّاسُ: عُلَمَاءُ، وَلَيْسُوا بِأَهْلِ عِلْمٍ، لَمْ يَحْمِلُوهُمْ عَلَى هُدًى وَلَا حَقٍّ، وَيُحِبُّونَ أَنْ يَقُولَ النَّاسُ: قَدْ فَعَلُوا
✧ [What occurred between Abu Bakr and Finhas] And Abu Bakr al-Siddiq entered the house of study upon the Jews, and he found among them many people who had gathered to a man of theirs called Finhas, who was one of their scholars and rabbis, and with him was a rabbi of their rabbis called Ashyaʿ. Abu Bakr said to Finhas: "Woe to you, O Finhas, fear God and submit, for by God, you know that Muhammad is the Messenger of God. He has brought you the truth from Him; you find him written with you in the Torah and the Gospel." Finhas said to Abu Bakr: "By God, O Abu Bakr, we have no poverty toward God, and He is poor toward us. We do not humble ourselves to Him as He humbles Himself to us. We are rich beyond Him, and He is not rich beyond us. Were He rich beyond us, He would not have sought to borrow our wealth, as your companion claims. He forbids you from usury and yet gives it to us; were He rich beyond us, He would not have given us usury." He said: Abu Bakr became angry and struck Finhas's face with a severe blow, and said: "By Him in whose hand is my soul, were it not for the pact between us and you, I would strike your head, O enemy of God." He said: Finhas went to the Messenger of God ﷺ and said: "O Muhammad, look at what your companion has done to me." The Messenger of God ﷺ said to Abu Bakr: "What led you to do what you did?" Abu Bakr said: "O Messenger of God, the enemy of God said a grave thing. He claimed that God is poor and that they are rich. When he said that, I became angry for God's sake at what he said and struck his face." Finhas denied that and said: "I did not say that." So God, exalted be He, sent down concerning what Finhas said, as a rebuttal to him and a confirmation of Abu Bakr: "God has heard the words of those who said, 'God is poor and we are rich.' We shall write down what they said, and their killing of the prophets without right, and We shall say, 'Taste the punishment of the burning fire.'" And there was sent down concerning Abu Bakr al-Siddiq ؓ and the anger he reached in that matter: "You shall surely hear from those who were given the Book before you, and from those who associate others with God, much hurt. And if you are patient and fear God, that is of the steadfast heart of things." Then He said concerning what Finhas and the rabbis with him among the Jews said: "And when God took the covenant of those who were given the Book: 'You shall make it clear to the people and not conceal it.' But they cast it behind their backs and purchased with it a small price. Evil is what they purchase. Do not think that those who rejoice in what they have brought and love to be praised for what they have not done—do not think them in safety from the punishment. For them is a painful punishment." He means Finhas and Ashyaʿ and their likes among the rabbis, who rejoice in what they obtain of this world for the error they have adorned for the people, and who love to be praised for what they have not done—that the people should say, "Scholars," though they are not people of knowledge. They have not carried them upon guidance or truth, and they love that the people should say, "They have done."
Sirat Ibn Hisham 645No grade recorded
[ أَمْرُهُمُ الْمُؤْمِنِينَ بِالْبُخْلِ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ كَرْدَمُ بْنُ قَيْسٍ، حَلِيفُ كَعْبِ بْنِ الْأَشْرَفِ، وَأُسَامَةُ بْنُ حَبِيبٍ، وَنَافِعُ بْنُ أَبِي نَافِعٍ، وَبَحْرِيُّ بْنُ عَمْرٍو، وَحُيَيُّ بْنُ أَخْطَبَ، وَرِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ، يَأْتُونَ رِجَالًا مِنْ الْأَنْصَارِ كَانُوا يُخَالِطُونَهُمْ، يَنْتَصِحُونَ لَهُمْ، مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ، فَيَقُولُونَ لَهُمْ: لَا تُنْفِقُوا أَمْوَالَكُمْ فَإِنَّا نَخْشَى عَلَيْكُمْ الْفَقْرَ فِي ذَهَابِهَا، وَلَا تُسَارِعُوا فِي النَّفَقَةِ فَإِنَّكُمْ لَا تَدْرُونَ عَلَامَ يَكُونُ. فَأَنْزَلَ اللَّهُ فِيهِمْ: الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ أَيْ مِنْ التَّوْرَاةِ، الَّتِي فِيهَا تَصْدِيقُ مَا جَاءَ بِهِ مُحَمَّدٌ ﷺ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ إلَى قَوْلِهِ: وَكَانَ اللَّهُ بِهِمْ عَلِيمًا [ جَحْدُهُمُ الْحَقَّ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ مِنْ عُظَمَاءِ يَهُودَ، إذَا كَلَّمَ رَسُولَ اللَّهِ ﷺ لَوَى لِسَانَهُ، وَقَالَ: أَرْعِنَا سَمْعَكَ يَا مُحَمَّدُ، حَتَّى نُفْهِمَكَ، ثُمَّ طَعَنَ فِي الْإِسْلَامِ وَعَابَهُ. فَأَنْزَلَ اللَّهُ فِيهِ: أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا ( أَيْ رَاعِنَا سَمْعَكَ ) لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ وَلَكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا. وَكَلَّمَ رَسُولُ اللَّهِ ﷺ رُؤَسَاءَ مِنْ أَحْبَارِ يَهُودَ، مِنْهُمْ: عَبْدُ اللَّهِ بْنُ صُورِيَّا الْأَعْوَرُ، وَكَعْبُ بْنُ أَسَدٍ. فَقَالَ لَهُمْ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ وَأَسْلِمُوا، فَوَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنَّ الَّذِي جِئْتُكُمْ بِهِ لَحَقٌّ قَالُوا: مَا نَعْرِفُ ذَلِكَ يَا مُحَمَّدُ: فَجَحَدُوا مَا عَرَفُوا، وَأَصَرُّوا عَلَى الْكُفْرِ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ مِنْ قَبْلِ أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: نَطْمِسَ: نَمْسَحَهَا فَنُسَوِّيهَا، فَلَا يُرَى فِيهَا عَيْنٌ وَلَا أَنْفٌ وَلَا فَمٌ، وَلَا شَيْءٌ مِمَّا يُرَى فِي الْوَجْهِ، وَكَذَلِكَ فَطَمَسْنَا أَعْيُنَهُمْ. الْمَطْمُوسُ الْعَيْنُ: الَّذِي لَيْسَ بَيْنَ جَفْنَيْهِ شِقٌّ. وَيُقَالُ: طَمَسْتُ الْكِتَابَ وَالْأَثَرَ، فَلَا يُرَى مِنْهُ شَيْءٌ. قَالَ الْأَخْطَلُ، وَاسْمُهُ الْغَوْثُ بْنُ هُبَيْرَةَ بْنِ الصَّلْتِ التَّغْلِبِيُّ، يَصِفُ إبِلًا كَلَّفَهَا مَا ذَكَرَ:: وتَكْلِيفُناها كُلَّ طَامِسَةٍ الصُّوَى شَطُونٍ تَرَى حِرْبَاءَهَا يَتَمَلْمَلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ هِشَامٍ: وَاحِدَةُ الصُّوَى: صُوَّةٌ. وَالصُّوَى: الْأَعْلَامُ الَّتِي يُسْتَدَلُّ بِهَا عَلَى الطُّرُقِ وَالْمِيَاهِ. قَالَ ابْنُ هِشَامٍ: يَقُولُ: مُسِحَتْ فَاسْتَوَتْ بِالْأَرْضِ، فَلَيْسَ فِيهَا شَيْءٌ نَاتِئٌ
✧ [Their Commanding the Believers to Be Miserly] Ibn Isḥāq said: Kardam b. Qays, ally of Kaʿb b. al-Ashraf, and Usāma b. Ḥabīb, and Nāfiʿ b. Abī Nāfiʿ, and Baḥrī b. ʿAmr, and Ḥuyayy b. Akhṭab, and Rifāʿa b. Zayd b. al-Tābūt used to come to men of the Anṣār who mixed with them and sought their counsel, from among the Companions of the Messenger of God ﷺ, and say to them: “Do not spend your wealth, for we fear poverty for you when it is gone, and do not hasten to spend, for you do not know what will happen.” So God revealed concerning them: “Those who are miserly and enjoin miserliness upon people and conceal what God has given them of His bounty” (Q 4:37) — that is, of the Torah, in which is the confirmation of what Muḥammad ﷺ brought — “And We have prepared for the disbelievers a humiliating punishment. And those who spend their wealth to show off to people and do not believe in God or the Last Day” up to His saying: “And God is ever aware of them” (Q 4:38–39). [Their Denial of the Truth] Ibn Isḥāq said: Rifāʿa b. Zayd b. al-Tābūt was one of the great men of the Jews. When he spoke to the Messenger of God ﷺ he twisted his tongue and said: “Give us your ear, O Muḥammad, so that we may make you understand.” Then he attacked Islam and found fault with it. So God revealed concerning him: “Have you not seen those who were given a portion of the Book, purchasing error and wishing that you would stray from the path? God knows best your enemies, and God suffices as a guardian and God suffices as a helper. Among those who are Jews, they distort words from their places and say: ‘We hear and we disobey’ and ‘Hear, may you not be heard’ and ‘Rāʿinā’” (Q 4:44–46) — that is, “give us your ear” — “twisting with their tongues and attacking the religion. If they had said: ‘We hear and we obey’ and ‘Hear’ and ‘Look at us,’ it would have been better for them and more upright, but God cursed them for their disbelief, so they believe not except a few” (Q 4:46). The Messenger of God ﷺ spoke to leaders of the Jewish rabbis, among them ʿAbd Allāh b. Ṣūriyā al-Aʿwar and Kaʿb b. Asad, and said to them: “O company of Jews, fear God and submit, for by God, you know that what I have brought you is the truth.” They said: “We do not know that, O Muḥammad.” They denied what they knew and persisted in disbelief, so God Most High revealed concerning them: “O you who were given the Book, believe in what We have sent down, confirming what is with you, before We blot out faces and turn them on their backs, or curse them as We cursed the people of the Sabbath, and God’s command is ever executed” (Q 4:47). [Ibn Hishām’s Explanation of Some Unusual Words] Ibn Hishām said: “naṭmis” means “we erase them and make them smooth, so no eye, nose, mouth, or anything seen in a face is visible.” Thus also “fa-ṭamasnā aʿyunahum” (Q 54:37). The obliterated eye is one that has no slit between its eyelids. It is said: “I obliterated the writing and the trace,” so nothing of it is seen. Al-Akhṭal, whose name is al-Ghawth b. Hubayra b. al-Ṣalt al-Taghlibī, said, describing camels he tasked with what he mentions: And our tasking her with every trail-marker effaced, A she-camel that strays afar, you see her chameleon restlessly turning. This verse is in a poem of his. Ibn Hishām said: The singular of “al-ṣuwā” is “ṣuwwa.” “Al-ṣuwā” are the markers by which guidance is sought to roads and waters. Ibn Hishām said: He says: they were effaced and became level with the ground, so there is nothing protruding in them.
Sirat Ibn Hisham 646No grade recorded
[ النَّفَرُ الَّذِينَ حَزَّبُوا الْأَحْزَابَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الَّذِينَ حَزَّبُوا الْأَحْزَابَ مِنْ قُرَيْشٍ وَغَطَفَانَ وَبَنْي قُرَيْظَةَ: حُيَيُّ بْنُ أَخْطَبَ، وَسِلَامُ بْنُ أَبِي الْحُقَيْقِ، أَبُو رَافِعٍ، وَالرَّبِيعُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَأَبُو عَمَّارٍ، وَوَحْوَحُ بْنُ عَامِرٍ، وَهَوْذَةُ بْنُ قَيْسٍ. فَأَمَّا وَحْوَحُ، وَأَبُو عَمَّارٍ، وَهَوْذَةُ، فَمِنْ بَنِي وَائِلٍ، وَكَانَ سَائِرُهُمْ مِنْ بَنِي النَّضِيرِ. فَلَمَّا قَدِمُوا عَلَى قُرَيْشٍ قَالُوا: هَؤُلَاءِ أَحْبَارُ يَهُودَ، وَأَهْلُ الْعِلْمِ بِالْكِتَابِ الْأَوَّلِ، فَسَلُوهُمْ: دِينُكُمْ خَيْرٌ أَمْ دِينُ مُحَمَّدٍ ؟ فَسَأَلُوهُمْ، فَقَالُوا: بَلْ دِينُكُمْ خَيْرٌ مِنْ دِينِهِ، وَأَنْتُمْ أَهْدَى مِنْهُ وَمِمَّنْ اتَّبَعَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْجِبْتُ ( عِنْدَ الْعَرَبِ ): مَا عُبِدَ مِنْ دُونِ اللَّهِ تَبَارَكَ وَتَعَالَى، وَالطَّاغُوتُ: كُلُّ مَا أَضَلَّ عَنْ الْحَقِّ. وَجَمْعُ الْجِبْتِ: جُبُوتٌ؛ وَجَمْعُ الطَّاغُوتِ طَوَاغِيتُ. قَالَ ابْنُ هِشَامٍ: وَبَلَغَنَا عَنْ ابْنِ أَبِي نَجِيحٍ أَنَّهُ قَالَ: الْجِبْتُ: السَّحَرُ؛ وَالطَّاغُوتُ: الشَّيْطَانُ. وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَؤُلَاءِ أَهْدَى مِنَ الَّذِينَ آمَنُوا سَبِيلًا قَالَ ابْنُ إسْحَاقَ: إلَى قَوْلِهِ تَعَالَى: أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا [ إِنْكَارُهُمُ التَّنْزِيلَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ سُكَيْنٌ وَعَدِيُّ بْنُ زَيْدٍ: يَا مُحَمَّدُ، مَا نَعْلَمُ أَنَّ اللَّهَ أَنْزَلَ عَلَى بَشَرٍ مِنْ شَيْءٍ بَعْدَ مُوسَى. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُدَ زَبُورًا وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا وَدَخَلَتْ عَلَى رَسُولِ اللَّهِ ﷺ جَمَاعَةٌ مِنْهُمْ، فَقَالَ لَهُمْ: أَمَا وَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنِّي رَسُولٌ مِنْ اللَّهِ إلَيْكُمْ، قَالُوا: مَا نَعْلَمُهُ، وَمَا نَشْهَدُ عَلَيْهِ فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ: لَكِنِ اللَّهِ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ أَنْزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ وَكَفَى بِاللَّهِ شَهِيدًا
✧ [The group who incited the confederates] Ibn Isḥāq said: Those who incited the confederates from Quraysh, Ghaṭafān, and Banū Qurayẓah were: Ḥuyayy b. Akhṭab, Sallām b. Abī al-Ḥuqayq, Abū Rāfiʿ, al-Rabīʿ b. al-Rabīʿ b. Abī al-Ḥuqayq, Abū ʿAmmār, Waḥwaḥ b. ʿĀmir, and Hawdhah b. Qays. As for Waḥwaḥ, Abū ʿAmmār, and Hawdhah, they were from Banū Wāʾil, and the rest of them were from Banū al-Naḍīr. When they came to Quraysh, they said: “These are the rabbis of the Jews and the people of knowledge of the first scripture, so ask them: Is your religion better or the religion of Muḥammad?” So they asked them, and they said: “Rather, your religion is better than his religion, and you are more rightly guided than him and those who follow him.” So God, exalted be He, revealed concerning them: “Have you not seen those who were given a portion of the scripture, believing in al-jibt and al-ṭāghūt?” [Ibn Hishām’s explanation of some rare words] Ibn Hishām said: Al-jibt (among the Arabs) is what is worshipped besides God, blessed and exalted be He, and al-ṭāghūt is everything that leads astray from the truth. The plural of al-jibt is jubūt; and the plural of al-ṭāghūt is ṭawāghīt. Ibn Hishām said: It has reached us from Ibn Abī Najīḥ that he said: Al-jibt is sorcery; and al-ṭāghūt is Satan. “And they say to those who disbelieve, ‘These are more rightly guided than those who believe in way.’” Ibn Isḥāq said: Up to His, exalted be He, saying: “Or do they envy the people for what God has given them of His bounty? For We gave the family of Abraham the scripture and wisdom, and We gave them a great kingdom.” [Their denial of revelation] Ibn Isḥāq said: Sukayn and ʿAdī b. Zayd said: “O Muḥammad, we do not know that God has sent down anything upon any human being after Moses.” So God, exalted be He, revealed concerning that statement of theirs: “Indeed, We have revealed to you as We revealed to Noah and the prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, the tribes, Jesus, Job, Jonah, Aaron, and Solomon, and We gave David the Psalms, and messengers We have related to you before, and messengers We have not related to you, and God spoke to Moses directly, messengers as bearers of good tidings and warners, so that people might have no argument against God after the messengers, and God is mighty, wise.” A group of them entered upon the Messenger of God ﷺ, and he said to them: “By God, you certainly know that I am a messenger from God to you.” They said: “We do not know it, and we do not testify to it.” So God, exalted be He, revealed concerning that statement of theirs: “But God bears witness to what He has sent down to you; He sent it down with His knowledge, and the angels bear witness, and God suffices as a witness.”
Sirat Ibn Hisham 647No grade recorded
[ اجْتِمَاعُهُمْ عَلَى طَرْحِ الصَّخْرَةِ عَلَى رَسُولِ اللَّهِ ﷺ ] وَخَرَجَ رَسُولُ اللَّهِ ﷺ إلَى بَنِي النَّضِيرِ يَسْتَعِينُهُمْ فِي دِيَةِ الْعَامِرِيَّيْنِ اللَّذَيْنِ قَتَلَ عَمْرُو بْنُ أُمَيَّةَ الضَّمْرِيُّ. فَلَمَّا خَلَا بَعْضُهُمْ بِبَعْضٍ قَالُوا: لَنْ تَجِدُوا مُحَمَّدًا أَقْرَبَ مِنْهُ الْآنَ، فَمَنْ رَجُلٌ يَظْهَرُ عَلَى هَذَا الْبَيْتِ، فَيَطْرَحَ عَلَيْهِ صَخْرَةً فَيُرِيحَنَا مِنْهُ ؟ فَقَالَ عَمْرُو بْنُ جَحَّاشِ بْنِ كَعْبٍ: أَنَا، فَأَتَى رَسُولَ اللَّهِ ﷺ الْخَبَرُ، فَانْصَرَفَ عَنْهُمْ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ، وَفِيمَا أَرَادَ هُوَ وَقَوْمُهُ: يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ وَاتَّقُوا اللَّهَ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ [ ادِّعَاؤُهُمْ أَنَّهُمْ أَحِبَّاءُ اللَّهِ ] وَأَتَى رَسُولَ اللَّهِ ﷺ نُعْمَانُ بْنُ أَضَاءَ، وَبَحْرِيُّ بْنُ عَمْرٍو، وَشَأْسُ بْنُ عَدِيٍّ، فَكَلَّمُوهُ وَكَلَّمَهُمْ رَسُولُ اللَّهِ ﷺ، وَدَعَاهُمْ إلَى اللَّهِ، وَحَذَّرَهُمْ نِقْمَتَهُ؛ فَقَالُوا مَا تُخَوِّفُنَا يَا مُحَمَّدُ، نَحْنُ وَاَللَّهِ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ، كَقَوْلِ النَّصَارَى. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ وَقَالَتِ الْيَهُودُ وَالنَّصَارَى نَحْنُ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ بَلْ أَنْتُمْ بَشَرٌ مِمَّنْ خَلَقَ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ [ إنْكَارُهُمْ نُزُولَ كِتَابٍ بَعْدَ مُوسَى عَلَيْهِ السَّلَامُ ] قَالَ ابْنُ إسْحَاقَ: وَدَعَا رَسُولُ اللَّهِ ﷺ يَهُودَ إلَى الْإِسْلَامِ وَرَغَّبَهُمْ فِيهِ، وَحَذَّرَهُمْ غَيْرَ اللَّهِ وَعُقُوبَتَهُ، فَأَبَوْا عَلَيْهِ، وَكَفَرُوا بِمَا جَاءَهُمْ بِهِ، فَقَالَ لَهُمْ مُعَاذُ بْنُ جَبَلٍ، وَسَعْدُ بْنُ عُبَادَةَ وَعُقْبَةُ بْنُ وَهْبٍ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ، فَوَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ، وَلَقَدْ كُنْتُمْ تَذْكُرُونَهُ لَنَا قَبْلَ مَبْعَثِهِ، وَتَصِفُونَهُ لَنَا بِصِفَتِهِ. فَقَالَ رَافِعُ بْنُ حُرَيْمِلَةَ، وَوَهْبُ بْنُ يَهُوذَا: مَا قُلْنَا لَكُمْ هَذَا قَطُّ، وَمَا أَنْزَلَ اللَّهُ مِنْ كِتَابٍ بَعْدَ مُوسَى، وَلَا أَرْسَلَ بَشِيرًا وَلَا نَذِيرًا بَعْدَهُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ أَنْ تَقُولُوا مَا جَاءَنَا مِنْ بَشِيرٍ وَلَا نَذِيرٍ فَقَدْ جَاءَكُمْ بَشِيرٌ وَنَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ثُمَّ قَصَّ عَلَيْهِمْ خَبَرَ مُوسَى وَمَا لَقِيَ مِنْهُمْ، وَانْتِقَاضَهُمْ عَلَيْهِ، وَمَا رَدُّوا عَلَيْهِ مِنْ أَمْرِ اللَّهِ حَتَّى تَاهُوا فِي الْأَرْضِ أَرْبَعِينَ سَنَةً عُقُوبَةً
✧ [Their agreement to drop the boulder on the Messenger of Allah ﷺ] The Messenger of Allah ﷺ went out to the Banū al-Naḍīr to seek their help in the blood-money for the two men of ʿĀmir whom ʿAmr b. Umayyah al-Ḍamrī had killed. When they were alone with one another, they said: "You will not find Muḥammad closer than he is now. Who is the man who will ascend this house and drop a boulder on him, and so relieve us of him?" ʿAmr b. Jaḥḥāsh b. Kaʿb said: "I will." News of this came to the Messenger of Allah ﷺ, and he departed from them. God Most High then revealed concerning him and concerning what he and his people intended: "O you who believe, remember God's blessing upon you when a people intended to stretch out their hands against you, but He withheld their hands from you. Fear God, and in God let the believers put their trust" (Q 5:11). [Their claim to be the beloved of God] Nuʿmān b. Aḍāʾ, Baḥrī b. ʿAmr, and Shaʾs b. ʿAdī came to the Messenger of Allah ﷺ and spoke with him, and the Messenger of Allah ﷺ spoke with them, called them to God, and warned them of His vengeance. They said: "What do you frighten us with, Muḥammad? By God, we are the sons of God and His beloved," like the saying of the Christians. So God Most High revealed concerning them: "The Jews and the Christians say, 'We are the sons of God and His beloved.' Say: Then why does He punish you for your sins? Rather, you are humans from among those He created. He forgives whom He wills and punishes whom He wills. To God belongs the dominion of the heavens and the earth and what is between them, and to Him is the final return" (Q 5:18). [Their denial of any book sent down after Moses ﷺ ] Ibn Isḥāq said: The Messenger of Allah ﷺ called the Jews to Islam, made it attractive to them, and warned them of other than God and His punishment, but they refused him and disbelieved in what he brought them. Muʿādh b. Jabal, Saʿd b. ʿUbādah, and ʿUqbah b. Wahb said to them: "O assembly of Jews, fear God. By God, you know that he is the Messenger of Allah. You used to mention him to us before his mission and describe him to us by his description." Rāfiʿ b. Ḥuraymilah and Wahb b. Yahūdhā said: "We never said this to you, and God has not sent down any book after Moses, nor sent any bringer of good tidings or warner after him." So God Most High revealed concerning that saying of theirs: "O People of the Book, Our Messenger has come to you, making clear to you after a period without messengers, lest you say, 'No bringer of good tidings or warner came to us.' Indeed, a bringer of good tidings and a warner has come to you. God is capable of all things" (Q 5:19). Then He related to them the story of Moses and what he met with from them, their violation of their covenant with him, and how they rejected what he brought them from God's command, until they wandered in the land for forty years as a punishment.
Sirat Ibn Hisham 648No grade recorded
[ رُجُوعُهُمْ إلَى النَّبِيِّ ﷺ فِي حُكْمِ الرَّجْمِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي ابْنُ شِهَابٍ الزُّهْرِيُّ أَنَّهُ سَمِعَ رَجُلًا مِنْ مُزَيْنَةَ، مِنْ أَهْلِ الْعِلْمِ، يُحَدِّثُ سَعِيدَ بْنَ الْمُسَيِّبِ، أَنَّ أَبَا هُرَيْرَةَ حَدَّثَهُمْ: أَنَّ أَحْبَارَ يَهُودَ اجْتَمَعُوا فِي بَيْتِ الْمِدْرَاسِ، حَيْنَ قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَقَدْ زَنَى رَجُلٌ مِنْهُمْ بَعْدَ إحْصَانِهِ بِامْرَأَةٍ مِنْ يَهُودَ قَدْ أَحْصَنَتْ، فَقَالُوا: ابْعَثُوا بِهَذَا الرَّجُلِ وَهَذِهِ الْمَرْأَةِ إلَى مُحَمَّدٍ، فَسَلُوهُ كَيْفَ الْحُكْمُ فِيهِمَا، وَوَلُّوهُ الْحُكْمَ عَلَيْهِمَا، فَإِنْ عَمِلَ فِيهِمَا بِعَمَلِكُمْ مِنْ التَّجْبِيَةِ - وَالتَّجْبِيَةُ: الْجَلْدُ بِحَبْلٍ مِنْ لِيفٍ مَطْلِيٍّ بِقَارٍ، ثُمَّ تُسَوَّدُ وُجُوهُهُمَا، ثُمَّ يُحْمَلَانِ عَلَى حِمَارَيْنِ، وَتُجْعَلُ وُجُوهُهُمَا مِنْ قِبَلِ أَدْبَارِ الْحِمَارَيْنِ - فَاتَّبِعُوهُ، فَإِنَّمَا هُوَ مَلَكٌ، وَصَدِّقُوهُ، وَإِنْ هُوَ حَكَمَ فِيهِمَا بِالرَّجْمِ فَإِنَّهُ نَبِيٌّ، فَاحْذَرُوهُ عَلَى مَا فِي أَيْدِيكُمْ أَنْ يَسْلُبَكُمُوهُ. فَأَتَوْهُ، فَقَالُوا: يَا مُحَمَّدُ، هَذَا رَجُلٌ قَدْ زَنَى بَعْدَ إحْصَانِهِ بِامْرَأَةٍ قَدْ أَحْصَنَتْ، فَاحْكُمْ فِيهِمَا، فَقَدْ وَلَّيْنَاكَ الْحُكْمَ فِيهِمَا. فَمَشَى رَسُولُ اللَّهِ ﷺ حَتَّى أَتَى أَحْبَارَهُمْ فِي بَيْتِ الْمِدْرَاسِ فَقَالَ: يَا مَعْشَرَ يَهُودَ أَخْرِجُوا إلَيَّ عُلَمَاءَكُمْ، فَأُخْرِجَ لَهُ عَبْدُ اللَّهِ بْنُ صُورِيَّا. قَالَ ابْنُ إسْحَاقَ: وَقَدْ حَدَّثَنِي بَعْضُ بَنِي قُرَيْظَةَ: أَنَّهُمْ قَدْ أَخَرَجُوا إلَيْهِ يَوْمئِذٍ، مَعَ ابْنِ صُورِيَّا، أَبَا يَاسِرِ بْنِ أَخْطَبَ، وَوَهْبَ بْنَ يَهُوذَا، فَقَالُوا: هَؤُلَاءِ عُلَمَاؤُنَا. فَسَأَلَهُمْ رَسُولُ اللَّهِ ﷺ، حَتَّى حَصَّلَ أَمْرَهُمْ، إلَى أَنْ قَالُوا لِعَبْدِ اللَّهِ بْنِ صُورِيَّا: هَذَا أَعْلَمُ مَنْ بَقِيَ بِالتَّوْرَاةِ. قَالَ ابْنُ هِشَامٍ: مِنْ قَوْلِهِ: وَحَدَّثَنِي بَعْضُ بَنِي قُرَيْظَةَ - إلَى أَعْلَمُ مَنْ بَقِيَ بِالتَّوْرَاةِ مِنْ قَوْلِ ابْنِ إسْحَاقَ، وَمَا بَعْدَهُ مِنْ الْحَدِيثِ الَّذِي قَبْلَهُ. فَخَلَا بِهِ رَسُولُ اللَّهِ ﷺ، وَكَانَ غُلَامًا شَابًّا مِنْ أَحْدَثِهِمْ سِنًّا، فَأَلَظَّ بِهِ رَسُولُ اللَّهِ ﷺ الْمَسْأَلَةَ، يَقُولُ لَهُ: يَا ابْنَ صُورِيَّا، أَنْشُدُكَ اللَّهَ وَأُذَكِّرُكَ بِأَيَّامِهِ عِنْدَ بَنِي إسْرَائِيلَ، هَلْ تَعْلَمُ أَنَّ اللَّهَ حَكَمَ فِيمَنْ زَنَى بَعْدَ إحْصَانِهِ بِالرَّجْمِ فِي التَّوْرَاةِ ؟ قَالَ: اللَّهُمَّ نَعَمْ، أَمَا وَاَللَّهِ يَا أَبَا الْقَاسِمِ إنَّهُمْ لَيَعْرِفُونَ أَنَّكَ لَنَبِيٌّ مُرْسَلٌ وَلَكِنَّهُمْ يَحْسُدُونَكَ. قَالَ: فَخَرَجَ رَسُولُ اللَّهِ ﷺ، فَأَمَرَ بِهِمَا فَرُجِمَا عِنْدَ بَابِ مَسْجِدِهِ فِي بَنِي غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ. ثُمَّ كَفَرَ بَعْدَ ذَلِكَ ابْنُ صُورِيَّا، وَجَحَدَ نُبُوَّةَ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ مِنَ الَّذِينَ قَالُوا آمَنَّا بِأَفْوَاهِهِمْ وَلَمْ تُؤْمِنْ قُلُوبُهُمْ وَمِنَ الَّذِينَ هَادُوا سَمَّاعُونَ لِلْكَذِبِ سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ أَيْ الَّذِينَ بَعَثُوا مِنْهُمْ مَنْ بَعَثُوا وَتَخَلَّفُوا، وَأَمَرُوهُمْ بِمَا أَمَرُوهُمْ بِهِ مِنْ تَحْرِيفِ الْحُكْمِ عَنْ مَوَاضِعِهِ. ثُمَّ قَالَ: يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ وَإِنْ لَمْ تُؤْتَوْهُ أَيْ الرَّجْمَ فَاحْذَرُوا إلَى آخِرِ الْقِصَّةِ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ طَلْحَةَ بْنِ يَزِيدَ بْنِ رُكَانَةَ عَنْ إسْمَاعِيلَ بْنِ إبْرَاهِيمَ، عَنْ ابْنِ عَبَّاسٍ، قَالَ: أَمَرَ رَسُولُ اللَّهِ ﷺ بِرَجْمِهِمَا، فَرُجِمَا بِبَابِ مَسْجِدِهِ، فَلَمَّا وَجَدَ الْيَهُودِيُّ مَسَّ الْحِجَارَةِ قَامَ إلَى صَاحِبَتِهِ فَجَنَأَ عَلَيْهَا، يَقِيهَا مَسَّ الْحِجَارَةِ، حَتَّى قُتِلَا جَمِيعًا قَالَ: وَكَانَ ذَلِكَ مِمَّا صَنَعَ اللَّهُ لِرَسُولِهِ ﷺ فِي تَحْقِيقِ الزِّنَا مِنْهُمَا. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي صَالِحُ بْنُ كَيْسَانَ، عَنْ نَافِعٍ مَوْلَى عَبْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، قَالَ: لَمَّا حَكَّمُوا رَسُولَ اللَّهِ ﷺ فِيهِمَا، دَعَاهُمْ بِالتَّوْرَاةِ، وَجَلَسَ حَبْرٌ مِنْهُمْ يَتْلُوهَا، وَقَدْ وَضَعَ يَدَهُ عَلَى آيَةِ الرَّجْمِ، قَالَ: فَضَرَبَ عَبْدُ اللَّهِ بْنُ سَلَامٍ يَدَ الْحَبْرِ، ثُمَّ قَالَ: هَذِهِ يَا نَبِيَّ اللَّهِ آيَةُ الرَّجْمِ يَأْبَى أَنْ يَتْلُوَهَا عَلَيْكَ؛ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: وَيْحَكُمْ يَا مَعْشَرَ يَهُودَ مَا دَعَاكُمْ إلَى تَرْكِ حُكْمِ اللَّهِ وَهُوَ بِأَيْدِيكُمْ ؟ قَالَ: فَقَالُوا: أَمَا وَاَللَّهِ إنَّهُ قَدْ كَانَ فِينَا يُعْمَلُ بِهِ، حَتَّى زَنَى رَجُلٌ مِنَّا بَعْدَ إحْصَانِهِ، مِنْ بُيُوتِ الْمُلُوكِ وَأَهْلِ الشَّرَفِ، فَمَنَعَهُ الْمُلْكُ مِنْ الرَّجْمِ، ثُمَّ زَنَى رَجُلٌ بَعْدَهُ، فَأَرَادَ أَنْ يَرْجُمَهُ، فَقَالُوا: لَا وَاَللَّهِ، حَتَّى تَرْجُمَ فُلَانًا، فَلَمَّا قَالُوا لَهُ ذَلِكَ اجْتَمَعُوا فَأَصْلَحُوا أَمْرَهُمْ عَلَى التَّجْبِيَةِ، وَأَمَاتُوا ذِكْرَ الرَّجْمِ وَالْعَمَلَ بِهِ. قَالَ: فَقَالَ رَسُولُ اللَّهِ ﷺ: فَأَنَا أَوَّلُ مَنْ أَحْيَا أَمْرَ اللَّهِ وَكِتَابَهُ وَعَمِلَ بِهِ، ثُمَّ أَمَرَ بِهِمَا فَرُجِمَا عِنْدَ بَابِ مَسْجِدِهِ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ: فَكُنْتُ فِيمَنْ رَجَمَهُمَا
✧ [Their referral to the Prophet ﷺ for the ruling on stoning] Ibn Isḥāq said: Ibn Shihāb al-Zuhrī related to me that he heard a man from Muzaynah, one of the people of knowledge, relate to Saʿīd ibn al-Musayyab that Abū Hurayrah related to them: The Jewish rabbis gathered in the house of study when the Messenger of God ﷺ came to Madinah, and a man of theirs had committed adultery after being married with a Jewish woman who had been married. They said: Send this man and this woman to Muḥammad and ask him how judgment should be given concerning them, and entrust judgment concerning them to him. If he works among them according to your practice of tajbiyah—and tajbiyah is flogging with a rope of palm fiber coated with tar; then their faces are blackened; then they are carried on two donkeys with their faces turned toward the hindquarters of the donkeys—then follow him, for he is merely a king, and believe him. But if he judges concerning them with stoning, then he is a prophet; so beware of him lest he take away what is in your hands. So they came to him and said: O Muḥammad, this is a man who has committed adultery after being married with a woman who has been married; so judge concerning them, for we have entrusted judgment concerning them to you. The Messenger of God ﷺ walked until he came to their rabbis in the house of study and said: O assembly of Jews, bring out to me your learned men. ʿAbd Allāh ibn Ṣūriyā was brought out to him. Ibn Isḥāq said: Some of the Banū Qurayẓah related to me that they brought out to him that day, together with Ibn Ṣūriyā, Abū Yāsir ibn Akhṭab and Wahb ibn Yahūdhā, and they said: These are our learned men. The Messenger of God ﷺ questioned them until he arrived at the core of their matter, until they said to ʿAbd Allāh ibn Ṣūriyā: This one is the most learned of those remaining in the Torah. Ibn Hishām said: From his saying, “And some of the Banū Qurayẓah related to me,” to “the most learned of those remaining in the Torah,” is from the saying of Ibn Isḥāq, and what comes after it belongs to the preceding tradition. So the Messenger of God ﷺ withdrew alone with him—and he was a young lad, one of the youngest of them in age—and the Messenger of God ﷺ pressed him with questioning, saying to him: O Ibn Ṣūriyā, I adjure you by God and remind you of His days among the Children of Israel. Do you know that God has decreed in the Torah stoning for one who commits adultery after being married? He said: O God, yes. By God, O Abū al-Qāsim, they indeed know that you are a prophet sent by God, but they envy you. He said: Then the Messenger of God ﷺ went out and ordered that the two be stoned, and they were stoned at the gate of his mosque among the Banū Ghanm ibn Mālik ibn al-Najjār. Then Ibn Ṣūriyā later disbelieved and denied the prophethood of the Messenger of God ﷺ. Ibn Isḥāq said: Then God, exalted is He, revealed concerning them: “O Messenger, let not those grieve you who hasten into disbelief among those who say, ‘We believe’ with their mouths but their hearts do not believe, and among those who have Judaized; they listen to falsehood, they listen to another people who have not come to you,” meaning those whom they sent from among them and who stayed behind, and they commanded them with what they commanded them of distorting judgment from its proper places. Then He said: “They distort words from after their proper places, saying, ‘If you are given this, take it, but if you are not given it’—that is, stoning—‘beware,’” to the end of the story. Ibn Isḥāq said: Muḥammad ibn Ṭalḥah ibn Yazīd ibn Rukānah related to me from Ismāʿīl ibn Ibrāhīm, from Ibn ʿAbbās, who said: The Messenger of God ﷺ ordered that the two be stoned, and they were stoned at the gate of his mosque. When the Jew felt the touch of the stones, he rose to his companion and leaned over her, shielding her from the touch of the stones, until they were both killed together. He said: That was among what God did for His Messenger ﷺ in establishing the adultery between them. Ibn Isḥāq said: Ṣāliḥ ibn Kaysān related to me from Nāfiʿ, the freedman of ʿAbd Allāh ibn ʿUmar, from ʿAbd Allāh ibn ʿUmar, who said: When they made the Messenger of God ﷺ judge concerning the two, he summoned them with the Torah, and one of their rabbis sat reciting it, having placed his hand over the verse of stoning. He said: ʿAbd Allāh ibn Salām struck the hand of the rabbi and then said: This, O Prophet of God, is the verse of stoning; he refuses to recite it to you. The Messenger of God ﷺ said to them: Woe to you, O assembly of Jews, what has called you to abandon God’s judgment while it is in your hands? He said: They said: By God, it was indeed practiced among us until a man of ours, from the houses of kings and people of nobility, committed adultery after being married, and the king prevented him from stoning. Then another man committed adultery after him, and he wanted to stone him, but they said: No, by God, not until you stone so-and-so. When they said that to him, they gathered and set their affair upon tajbiyah, and they caused the mention of stoning and practice of it to die out. He said: The Messenger of God ﷺ said: I am the first to revive God’s command and His Book and act upon it. Then he ordered that the two be stoned, and they were stoned at the gate of his mosque. ʿAbd Allāh ibn ʿUmar said: I was among those who stoned them.
Sirat Ibn Hisham 649No grade recorded
[ ظُلْمُهُمْ فِي الدِّيَةِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي داوُدَ بْنُ الْحُصَيْنِ عَنْ عِكْرِمَةَ، عَنْ ابْنِ عَبَّاسٍ: أَنَّ الْآيَاتِ مِنْ الْمَائِدَةِ الَّتِي قَالَ اللَّهُ فِيهَا: فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ وَإِنْ تُعْرِضْ عَنْهُمْ فَلَنْ يَضُرُّوكَ شَيْئًا وَإِنْ حَكَمْتَ فَاحْكُمْ بَيْنَهُمْ بِالْقِسْطِ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إنَّمَا أُنْزِلَتْ فِي الدِّيَةِ بَيْنَ بَنِي النَّضِيرِ وَبَيْنَ بَنِي قُرَيْظَةَ، وَذَلِكَ أَنَّ قَتْلَى بَنِي النَّضِيرِ، وَكَانَ لَهُمْ شَرَفٌ، يُؤَدُّونَ الدِّيَةَ كَامِلَةً، وَأَنَّ بَنِي قُرَيْظَةَ ( كَانُوا ) يُؤَدُّونَ نِصْفَ الدِّيَةِ، فَتَحَاكَمُوا فِي ذَلِكَ إلَى رَسُولِ اللَّهِ ﷺ، فَأَنْزَلَ اللَّهُ ذَلِكَ فِيهِمْ، فَحَمَلَهُمْ رَسُولُ اللَّهِ ﷺ عَلَى الْحَقِّ فِي ذَلِكَ، فَجَعَلَ الدِّيَةَ سَوَاءً. قَالَ ابْنُ إسْحَاقَ: فَاَللَّهُ أَعْلَمُ أَيُّ ذَلِكَ كَانَ
✧ [Their injustice in the blood-money] Ibn Isḥāq said: Dāwūd b. al-Ḥuṣayn narrated to me, from ʿIkrimah, from Ibn ʿAbbās: The verses of al-Māʾidah in which God said: “So judge between them or turn away from them. If you turn away from them, they will not harm you in anything. But if you judge, judge between them with justice. Indeed, God loves those who act justly” were only sent down concerning the blood-money between the Banū al-Naḍīr and the Banū Qurayẓah. That is because the slain of the Banū al-Naḍīr—and they had nobility—were paid the full blood-money, while the Banū Qurayẓah were paid half the blood-money. They took their dispute over that to the Messenger of God ﷺ, and God sent down that regarding them. The Messenger of God ﷺ made them adhere to the truth in that matter and made the blood-money equal. Ibn Isḥāq said: God knows best which of those it was.
Sirat Ibn Hisham 650No grade recorded
[ قَصْدُهُمُ الْفِتْنَةَ بِرَسُولِ اللَّهِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ كَعْبُ بْنُ أَسَدٍ، وَابْنُ صَلُوبَا، وَعَبْدُ اللَّهِ بْنُ صُورِيَّا، وَشَأْسُ بْنُ قَيْسٍ، بَعْضُهُمْ لِبَعْضٍ: اذْهَبُوا بِنَا إلَى مُحَمَّدٍ، لَعَلَّنَا نَفْتِنَهُ عَنْ دِينِهِ، فَإِنَّمَا هُوَ بَشَرٌ، فَأَتَوْهُ، فَقَالُوا لَهُ: يَا مُحَمَّدُ، إنَّكَ قَدْ عَرَفْتَ أَنَّا أَحْبَارُ يَهُودَ وَأَشْرَافُهُمْ وَسَادَتُهُمْ، وَأَنَّا إنْ اتَّبَعْنَاكَ اتَّبَعَتْكَ يَهُودُ، وَلَمْ يُخَالِفُونَا، وَأَنَّ بَيْنَنَا وَبَيْنَ بَعْضِ قَوْمِنَا خُصُومَةٌ، أَفَنُحَاكِمُهُمْ إلَيْكَ فَتَقْضِيَ لَنَا عَلَيْهِمْ، وَنُؤْمِنُ بِكَ وَنُصَدِّقُكَ، فَأَبَى ذَلِكَ رَسُولُ اللَّهِ ﷺ عَلَيْهِمْ. فَأَنْزَلَ اللَّهُ فِيهِمْ: وَأَنِ احْكُمْ بَيْنَهُمْ بِمَا أَنْزَلَ اللَّهُ وَلَا تَتَّبِعْ أَهْوَاءَهُمْ وَاحْذَرْهُمْ أَنْ يَفْتِنُوكَ عَنْ بَعْضِ مَا أَنْزَلَ اللَّهُ إِلَيْكَ فَإِنْ تَوَلَّوْا فَاعْلَمْ أَنَّمَا يُرِيدُ اللَّهُ أَنْ يُصِيبَهُمْ بِبَعْضِ ذُنُوبِهِمْ وَإِنَّ كَثِيرًا مِنَ النَّاسِ لَفَاسِقُونَ أَفَحُكْمَ الْجَاهِلِيَّةِ يَبْغُونَ وَمَنْ أَحْسَنُ مِنَ اللَّهِ حُكْمًا لِقَوْمٍ يُوقِنُونَ [ جُحُودُهُمْ نُبُوَّةِ عِيسَى عَلَيْهِ السَّلَامُ ] قَالَ ابْنُ إسْحَاقَ: وَأَتَى رَسُولَ اللَّهِ ﷺ نَفَرٌ مِنْهُمْ: أَبُو يَاسِرِ بْنُ أَخْطَبَ، وَنَافِعُ بْنُ أَبِي نَافِعٍ، وَعَازِرُ بْنُ أَبِي عَازِرٍ، وَخَالِدٌ، وَزَيْدٌ، وَإِزَارُ بْنُ أَبِي إزَارٍ، وَأَشْيَعُ، فَسَأَلُوهُ عَمَّنْ يُؤْمِنُ بِهِ مِنْ الرُّسُلِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ فَلَمَّا ذَكَرَ عِيسَى ابْنَ مَرْيَمَ جَحَدُوا نُبُوَّتَهُ، وَقَالُوا: لَا نُؤْمِنُ بِعِيسَى ابْنِ مَرْيَمَ وَلَا بِمَنْ آمَنَ بِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: قُلْ يَا أَهْلَ الْكِتَابِ هَلْ تَنْقِمُونَ مِنَّا إِلَّا أَنْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ مِنْ قَبْلُ وَأَنَّ أَكْثَرَكُمْ فَاسِقُونَ
✧ [Their aim to tempt the Messenger of Allah ﷺ] Ibn Ishaq said: Kaʿb b. Asad, Ibn Ṣalūbā, ʿAbd Allāh b. Ṣūriyā, and Shās b. Qays said to one another: 'Go with us to Muḥammad; perhaps we can tempt him from his religion, for he is only a human.' So they came to him and said: 'O Muḥammad, you know that we are the scholars of the Jews, their nobles, and their leaders. If we follow you, the Jews will follow you and will not oppose us. We have a dispute with some of our people; shall we bring them to you for judgment so that you may rule in our favor against them, and we will believe in you and accept you as truthful?' The Messenger of Allah ﷺ refused that for them. Then Allah revealed concerning them: 'And judge between them by what Allah has sent down, and do not follow their desires, and beware of them lest they tempt you away from some of what Allah has sent down to you. If they turn away, then know that Allah intends to afflict them for some of their sins, and indeed many of people are defiantly disobedient. Is it the judgment of ignorance they seek? Who is better than Allah in judgment for a people who are certain?' [Their denial of the prophethood of Jesus ﷺ ] Ibn Ishaq said: A group of them came to the Messenger of Allah ﷺ: Abū Yāsir b. Akhṭab, Nāfiʿ b. Abī Nāfiʿ, ʿĀzir b. Abī ʿĀzir, Khālid, Zayd, Izār b. Abī Izār, and Ashyaʿ. They asked him about which messengers he believed in. The Messenger of Allah ﷺ said: 'We believe in Allah and what has been sent down to us and what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims to Him.' When he mentioned Jesus son of Mary, they denied his prophethood and said: 'We do not believe in Jesus son of Mary, nor in anyone who believes in him.' Then Allah, exalted is He, revealed concerning them: 'Say, O People of the Scripture, do you resent us except because we believe in Allah and what has been sent down to us and what was sent down before, and because most of you are defiantly disobedient?'
Sirat Ibn Hisham 651No grade recorded
[ ادِّعَاؤُهُمْ أَنَّهُمْ عَلَى الْحَقِّ ] وَأَتَى رَسُولَ اللَّهِ ﷺ رَافِعُ بْنُ حَارِثَةَ، وَسَلَامُ بْنُ مِشْكَمٍ، وَمَالِكُ بْنُ الصَّيْفِ، وَرَافِعُ بْنُ حُرَيْمِلَةَ، فَقَالُوا: يَا مُحَمَّدُ، أَلَسْتَ تَزْعُمُ أَنَّكَ عَلَى مِلَّةِ إبْرَاهِيمَ وَدِينِهِ، وَتُؤْمِنُ بِمَا عِنْدَنَا مِنْ التَّوْرَاةِ، وَتَشْهَدُ أَنَّهَا مِنْ اللَّهِ حَقٌّ ؟ قَالَ: بَلَى، وَلَكِنَّكُمْ أَحْدَثْتُمْ وَجَحَدْتُمْ مَا فِيهَا مِمَّا أَخَذَ اللَّهُ عَلَيْكُمْ مِنْ الْمِيثَاقِ فِيهَا، وَكَتَمْتُمْ مِنْهَا مَا أُمِرْتُمْ أَنْ تُبَيِّنُوهُ لِلنَّاسِ، فَبَرِئْتُ مِنْ إحْدَاثِكُمْ، قَالُوا: فَإِنَّا نَأْخُذُ بِمَا فِي أَيْدِينَا، فَإِنَّا عَلَى الْهُدَى وَالْحَقِّ، وَلَا نُؤْمِنُ بِكَ، وَلَا نَتَّبِعُكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: قُلْ يَا أَهْلَ الْكِتَابِ لَسْتُمْ عَلَى شَيْءٍ حَتَّى تُقِيمُوا التَّوْرَاةَ وَالْإِنْجِيلَ وَمَا أُنْزِلَ إِلَيْكُمْ مِنْ رَبِّكُمْ وَلَيَزِيدَنَّ كَثِيرًا مِنْهُمْ مَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ طُغْيَانًا وَكُفْرًا فَلَا تَأْسَ عَلَى الْقَوْمِ الْكَافِرِينَ [ إِشْرَاكُهُمْ بِاللَّهِ ] قَالَ ابْنُ إسْحَاقَ: وَأَتَى رَسُولَ اللَّهِ ﷺ النَّحَّامُ بْنُ زَيْدٍ، وَقَرْدَمُ بْنُ كَعْبٍ، وَبَحْرِيُّ بْنُ عَمْرٍو، فَقَالُوا لَهُ: يَا مُحَمَّدُ، أَمَا تَعْلَمُ مَعَ اللَّهِ إلَهًا غَيْرَهُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُ لَا إلَهَ إلَّا هُوَ، بِذَلِكَ بُعِثْتُ، وَإِلَى ذَلِكَ أَدْعُو. فَأَنْزَلَ اللَّهُ فِيهِمْ وَفِي قَوْلِهِمْ: قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهِ شَهِيدٌ بَيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْآنُ لِأُنْذِرَكُمْ بِهِ وَمَنْ بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ آلِهَةً أُخْرَى قُلْ لَا أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَهٌ وَاحِدٌ وَإِنَّنِي بَرِيءٌ مِمَّا تُشْرِكُونَ الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُ كَمَا يَعْرِفُونَ أَبْنَاءَهُمُ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ. [ نَهْيُهُ تَعَالَى لِلْمُؤْمِنِينَ عَنْ مُوَادَّتِهِمْ ] وَكَانَ رِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ، وَسُوَيْدُ بْنُ الْحَارِثِ قَدْ أَظْهَرَا الْإِسْلَامَ وَنَافَقَا فَكَانَ رِجَالٌ مِنْ الْمُسْلِمِينَ يُوَادُّونَهُمَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الَّذِينَ اتَّخَذُوا دِينَكُمْ هُزُوًا وَلَعِبًا مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَالْكُفَّارَ أَوْلِيَاءَ وَاتَّقُوا اللَّهَ إِنْ كُنْتُمْ مُؤْمِنِينَ إلَى قَوْلِهِ: وَإِذَا جَاءُوكُمْ قَالُوا آمَنَّا وَقَدْ دَخَلُوا بِالْكُفْرِ وَهُمْ قَدْ خَرَجُوا بِهِ وَاللَّهُ أَعْلَمُ بِمَا كَانُوا يَكْتُمُونَ
✧ [Their claim that they are upon the truth] Rāfiʿ b. Ḥārithah, Sallām b. Mishkam, Mālik b. al-Ṣayf, and Rāfiʿ b. Ḥuraymilah came to the Messenger of God ﷺ and said, "O Muḥammad, do you not claim that you are upon the religion of Abraham and his faith, and that you believe in the Torah which we have, and that you testify that it is truly from God?" He said, "Yes, but you have introduced innovations and denied what is in it of the covenant that God took from you concerning it, and you have concealed from it what you were commanded to make clear to the people. I am innocent of your innovations." They said, "We hold fast to what is in our hands; we are upon guidance and truth, and we will not believe in you nor follow you." Then God the Exalted revealed concerning them: Say: O People of the Scripture, you have nothing until you uphold the Torah and the Gospel and what has been sent down to you from your Lord. And what has been sent down to you from your Lord will surely increase many of them in insolence and disbelief. So grieve not over the disbelieving people. [Their association of partners with God] Ibn Isḥāq said: Al-Naḥḥām b. Zayd, Qardam b. Kaʿb, and Baḥrī b. ʿAmr came to the Messenger of God ﷺ and said to him, "O Muḥammad, do you not know that there is a god other than God?" The Messenger of God ﷺ said, "God, there is no god but He. With that I have been sent, and to that I call." Then God revealed concerning them and their statement: Say: What thing is greatest as a witness? Say: God is witness between me and you. And this Qurʾān has been revealed to me that I may warn you with it and whomever it reaches. Do you indeed testify that there are other gods with God? Say: I do not testify. Say: He is only One God, and indeed I am innocent of what you associate. Those to whom We have given the Scripture recognize it as they recognize their own sons. Those who have lost their own souls, they do not believe. [God’s prohibition to the believers of showing affection to them] Rifāʿah b. Zayd b. al-Tābūt and Suwayd b. al-Ḥārith had outwardly displayed Islam and were hypocrites, and some men among the Muslims showed affection to them. Then God the Exalted revealed concerning them: O you who believe, do not take those who have taken your religion in mockery and play from among those who were given the Scripture before you, and the disbelievers, as allies. And fear God, if you are believers, up to His saying: And when they come to you, they say, "We believe," but they have entered with disbelief and departed with it, and God knows best what they conceal.
Sirat Ibn Hisham 652No grade recorded
[ سُؤَالُهُمْ عَنْ قِيَامِ السَّاعَةِ ] وَقَالَ جَبَلُ بْنُ أَبِي قُشَيْرٍ، وَشَمْويِلُ بْنُ زَيْدٍ، لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، أَخْبِرْنَا، مَتَى تَقُومُ السَّاعَةُ إنْ كُنْتَ نَبِيًّا كَمَا تَقُولُ ؟ فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: يَسْأَلُونَكَ عَنِ السَّاعَةِ أَيَّانَ مُرْسَاهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ رَبِّي لَا يُجَلِّيهَا لِوَقْتِهَا إِلَّا هُوَ ثَقُلَتْ فِي السَّمَاوَاتِ وَالْأَرْضِ لَا تَأْتِيكُمْ إِلَّا بَغْتَةً يَسْأَلُونَكَ كَأَنَّكَ حَفِيٌّ عَنْهَا قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللَّهِ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: أَيَّانَ مُرْسَاهَا: مَتَى مُرْسَاهَا. قَالَ قَيْسُ بْنُ الْحُدَادِيَّةِ الْخُزَاعِيُّ: فَجِئْتُ وَمُخْفَى السِّرِّ بَيْنِي وَبَيْنَهَا لِأَسْأَلَهَا أَيَّانَ مَنْ سَارَ رَاجِعُ ؟ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَمُرْسَاهَا: مُنْتَهَاهَا، وَجَمْعُهُ: مَرَاسٍ. قَالَ الْكُمَيْتُ بْنُ زَيْدٍ الْأَسْدِيُّ:: وَالْمُصِيبِينَ بَابَ مَا أَخْطَأَ النَّا سُ وَمُرْسَى قَوَاعِدِ الْإِسْلَامِ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَمُرْسَى السَّفِينَةِ: حَيْثُ تَنْتَهِي. وَحَفِيٌّ عَنْهَا ( عَلَى التَّقْدِيمِ وَالتَّأْخِيرِ ). يَقُولُ: يَسْأَلُونَكَ عَنْهَا كَأَنَّكَ حَفِيٌّ بِهِمْ فَتُخْبِرَهُمْ بِمَا لَا تُخْبِرُ بِهِ غَيْرَهُمْ. وَالْحَفِيُّ: الْبَرُّ الْمُتَعَهِّدُ. وَفِي كِتَابِ اللَّهِ: إِنَّهُ كَانَ بِي حَفِيًّا وَجَمْعُهُ: أَحْفِيَاءُ. وَقَالَ أُعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: فَإِنْ تَسْأَلِي عَنِّي فَيَا رُبَّ سَائِلٍ حَفِيٌّ عَنْ الْأَعْشَى بِهِ حَيْثُ أَصْعَدَا وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. وَالْحَفِيُّ ( أَيْضًا ): الْمُسْتَحْفِي عَنْ عِلْمِ الشَّيْءِ، الْمُبَالِغِ فِي طَلَبِهِ. [ ادِّعَاؤُهُمْ أَنَّ عُزَيْرًا ابْنُ اللَّهِ ] قَالَ ابْنُ إسْحَاقَ: وَأَتَى رَسُولَ اللَّهِ ﷺ سَلَامُ بْنُ مِشْكَمٍ، وَنُعْمَانُ بْنُ أَوْفَى أَبُو أَنَسٍ، وَمَحْمُودُ بْنُ دِحْيَةَ، وَشَأْسُ بْنُ قَيْسٍ، وَمَالِكُ بْنُ الصَّيْفِ، فَقَالُوا لَهُ: كَيْفَ نَتَّبِعُكَ وَقَدْ تَرَكْتَ قِبْلَتَنَا، وَأَنْتَ لَا تَزْعُمُ أَنَّ عُزَيْرًا ابْنُ اللَّهِ ؟ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ مِنْ قَوْلِهِمْ: وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللَّهِ وَقَالَتِ النَّصَارَى الْمَسِيحُ ابْنُ اللَّهِ ذَلِكَ قَوْلُهُمْ بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ الَّذِينَ كَفَرُوا مِنْ قَبْلُ قَاتَلَهُمُ اللَّهُ أَنَّى يُؤْفَكُونَ إلَى آخِرِ الْقِصَّةِ. [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: يُضَاهِئُونَ: أَيْ يُشَاكِلُ قَوْلُهُمْ قَوْلَ الَّذِينَ كَفَرُوا، نَحْوَ أَنْ تُحَدِّثَ بِحَدِيثٍ، فَيُحَدِّثَ آخَرُ بِمِثْلِهِ، فَهُوَ يُضَاهِيكَ
✧ [Their asking about the coming of the Hour] Jabal b. Abī Qushayr and Shamwīl b. Zayd said to the Messenger of God ﷺ: "O Muḥammad, tell us, when will the Hour come, if you are a prophet as you say?" So God Most High sent down concerning them: "They ask you about the Hour, when will be its mooring? Say: its knowledge is only with my Lord; none shall reveal it at its time but He. It lies heavy in the heavens and the earth. It shall not come to you but suddenly. They ask you as if you were well informed about it. Say: its knowledge is only with God, but most people do not know." [Ibn Hishām's explanation of some unfamiliar words] Ibn Hishām said: "ayyāna mursāhā" means "matā mursāhā" (when is its mooring?). Qays b. al-Ḥudādiyya al-Khuzāʿī said: "I came, and the secret was hidden between me and her, to ask her: when will the one who departed return?" This verse is in a poem of his. "Mursāhā" means "muntahāhā" (its ultimate end), and its plural is "marāsī." Al-Kumayt b. Zayd al-Asadī said: "And those who hit the mark of what the people missed, and the mooring of the foundations of Islam" This verse is in a poem of his. "Mursā" of a ship is where it comes to rest. "Ḥafiyyun ʿanhā" (with inversion): he says, "They ask you about it as if you were solicitous of them, so that you tell them what you do not tell others." "Al-ḥafī" is the devoted one who keeps checking on others. In the Book of God: "Indeed, He has been gracious (ḥafiyyan) to me" (Q 19:47), and its plural is "aḥfiyāʾ." Aʿshā Banī Qays b. Thaʿlaba said: "If you ask about me, then many a questioner is solicitous about al-Aʿshā, wherever he went up" This verse is in a poem of his. "Al-ḥafī" (also) means the one who inquires deeply about the knowledge of something, who goes to great lengths in seeking it. [Their claim that ʿUzayr is the son of God] Ibn Isḥāq said: Salām b. Mishkam, Nuʿmān b. Awfā Abū Anas, Maḥmūd b. Diḥya, Shaʾs b. Qays, and Mālik b. al-Ṣayf came to the Messenger of God ﷺ and said to him: "How can we follow you when you have abandoned our qiblah, and you do not assert that ʿUzayr is the son of God?" So God, Mighty and Majestic, sent down concerning that statement of theirs: "The Jews say, ʿUzayr is the son of God, and the Christians say, the Messiah is the son of God. That is their saying with their mouths; they imitate the saying of those who disbelieved before. God fight them! How are they deluded?" up to the end of the passage. [Ibn Hishām's explanation of some unfamiliar words] Ibn Hishām said: "yuḍāhiʾūna" means their saying resembles the saying of those who disbelieved, as when you relate a report and another relates the like of it, then he is imitating you.
Sirat Ibn Hisham 653No grade recorded
[ طَلَبُهُمْ كِتَابًا مِنَ السَّمَاءِ ] قَالَ ابْنُ إسْحَاقَ: وَأَتَى رَسُولَ اللَّهِ ﷺ مَحْمُودُ بْنُ سَيْحَانَ، وَنُعْمَانُ بْنُ أَضَاءَ، وَبَحْرِيُّ بْنُ عَمْرٍو، وَعُزَيْرُ بْنُ أَبِي عُزَيْرٍ، وَسَلَّامُ بْنُ مِشْكَمٍ، فَقَالُوا: أَحَقٌّ يَا مُحَمَّدُ أَنَّ هَذَا الَّذِي جِئْتَ بِهِ لَحَقٌّ مِنْ عِنْدِ اللَّهِ، فَإِنَّا لَا نَرَاهُ مُتَّسِقًا كَمَا تَتَّسِقُ التَّوْرَاةُ ؟ فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أَمَا وَاَللَّهِ إنَّكُمْ لَتَعْرِفُونَ أَنَّهُ مِنْ عِنْدِ اللَّهِ. تَجِدُونَهُ مَكْتُوبًا عِنْدَكُمْ فِي التَّوْرَاةِ، وَلَوْ اجْتَمَعَتْ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِهِ مَا جَاءُوا بِهِ؛ فَقَالُوا عِنْدَ ذَلِكَ، وَهُمْ جَمِيعٌ: فَتَحَاصَّ، وَعَبْدُ اللَّهِ بْنُ صُورِيَّا، وَابْنُ صَلُوبَا، وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ، وَأَشْيَعُ، وَكَعْبُ بْنُ أَسَدٍ، وَشَمْويِلُ بْنُ زَيْدٍ، وَجَبَلُ بْنُ عَمْرِو بْنِ سُكَيْنَةَ: يَا مُحَمَّدُ، أَمَا يُعَلِّمُكَ هَذَا إنْسٌ وَلَا جِنٌّ ؟ قَالَ: فَقَالَ لَهُمْ رَسُولُ اللَّهِ ﷺ: أَمَا وَاَللَّهِ إنَّكُمْ لَتَعْلَمُونَ أَنَّهُ مِنْ عِنْدِ اللَّهِ، وَإِنِّي لَرَسُولُ اللَّهِ: تَجِدُونَ ذَلِكَ مَكْتُوبًا عِنْدَكُمْ فِي التَّوْرَاةِ، فَقَالُوا: يَا مُحَمَّدُ، فَإِنَّ اللَّهَ يَصْنَعُ لِرَسُولِهِ إذَا بَعَثَهُ مَا يَشَاءُ وَيَقْدِرُ مِنْهُ عَلَى مَا أَرَادَ، فَأَنْزِلْ عَلَيْنَا كِتَابًا مِنْ السَّمَاءِ نَقْرَؤُهُ وَنَعْرِفُهُ، وَإِلَّا جِئْنَاكَ بِمِثْلِ مَا تَأْتِي بِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ وَفِيمَا قَالُوا: قُلْ لَئِنِ اجْتَمَعَتِ الْإِنْسُ وَالْجِنُّ عَلَى أَنْ يَأْتُوا بِمِثْلِ هَذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الظَّهِيرُ: الْعَوْنُ. وَمِنْهُ قَوْلُ الْعَرَبِ: تَظَاهَرُوا عَلَيْهِ، أَيْ تَعَاوَنُوا عَلَيْهِ. قَالَ الشَّاعِرُ:: يَا سَمِيَّ النَّبِيِّ أَصْبَحْتَ لِلدِّينِ قَوَّامًا وَلِلْإِمَامِ ظَهِيرَا أَيْ عَوْنًا؛ وَجَمْعُهُ: ظُهَرَاءُ. [ سُؤَالُهُمْ لَهُ ﷺ عَنْ ذِي الْقَرْنَيْنِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حُيَيُّ بْنُ أَخْطَبَ، وَكَعْبُ بْنُ أَسَدٍ، وَأَبُو رَافِعٍ، وَأَشْيَعُ، وَشَمْويِلُ بْنُ زَيْدٍ، لِعَبْدِ اللَّهِ بْنِ سَلَامٍ حِينَ أَسْلَمَ: مَا تَكُونُ النُّبُوَّةُ فِي الْعَرَبِ وَلَكِنَّ صَاحِبَكَ مَلَكٌ. ثُمَّ جَاءُوا رَسُولَ اللَّهِ ﷺ فَسَأَلُوهُ عَنْ ذِي الْقَرْنَيْنِ فَقَصَّ عَلَيْهِمْ مَا جَاءَهُ مِنْ اللَّهِ تَعَالَى فِيهِ، مِمَّا كَانَ قَصَّ عَلَى قُرَيْشٍ، وَهُمْ كَانُوا مِمَّنْ أَمَرَ قُرَيْشًا أَنْ يَسْأَلُوا رَسُولَ اللَّهِ ﷺ عَنْهُ، حَيْنَ بَعَثُوا إلَيْهِمْ النَّضْرَ بْنَ الْحَارِثِ، وعُتْبَةَ بْنَ أَبِي مُعَيْطٍ
✧ [Their requesting a book from heaven] Ibn Isḥāq said: Maḥmūd b. Sayḥān, Nuʿmān b. Aḍāʾ, Baḥrī b. ʿAmr, ʿUzayr b. Abī ʿUzayr, and Sallām b. Mishkam came to the Messenger of God ﷺ and said: “Is it true, O Muḥammad, that this which you have brought is indeed truth from God? For we do not see it to be well-ordered as the Torah is well-ordered.” The Messenger of God ﷺ said to them: “By God, you know that it is from God. You find it written with you in the Torah. And if mankind and jinn gathered to bring the like of it, they would not bring it.” Then they said—all of them: Fataḥāṣṣ, ʿAbd Allāh b. Ṣūriyā, Ibn Ṣalūbā, Kinānah b. al-Rabīʿ b. Abī al-Ḥuqayq, Ashyaʿ, Kaʿb b. Asad, Shamwīl b. Zayd, and Jabal b. ʿAmr b. Sukaynah—“O Muḥammad, does no human or jinn teach you this?” He said: The Messenger of God ﷺ said to them: “By God, you know that it is from God and that I am the Messenger of God. You find that written with you in the Torah.” They said: “O Muḥammad, God does for His messenger, when He sends him, whatever He wills and decrees for him what He wishes. So send down upon us a book from heaven that we may read and know it; otherwise we will bring the like of what you bring.” Then God, exalted is He, sent down concerning them and what they said: “Say: If mankind and jinn gathered to bring the like of this Qurʾān, they would not bring its like, even if they were to one another supporters.” [Ibn Hishām’s explanation of some of the rare words] Ibn Hishām said: al-ẓahīr means “helper.” From this is the saying of the Arabs: “They supported one another against him,” that is, “they helped one another against him.” The poet said: O namesake of the Prophet, you have become for the religion a sustainer and for the imam a helper, that is, “a support”; and its plural is ẓuharāʾ. [Their asking him ﷺ about Dhū al-Qarnayn] Ibn Isḥāq said: Ḥuyayy b. Akhṭab, Kaʿb b. Asad, Abū Rāfiʿ, Ashyaʿ, and Shamwīl b. Zayd said to ʿAbd Allāh b. Salām when he became Muslim: “Prophethood is not among the Arabs; rather your companion is a king.” Then they came to the Messenger of God ﷺ and asked him about Dhū al-Qarnayn, and he related to them what had come to him from God, exalted is He, concerning him, of what he had related to Quraysh. They were among those who had commanded Quraysh to ask the Messenger of God ﷺ about him when they sent to them al-Naḍr b. al-Ḥārith and ʿUtbah b. Abī Muʿayṭ.
Sirat Ibn Hisham 654No grade recorded
[ تَهَجُّمُهُمْ عَلَى ذَاتِ اللَّهِ وَغَضَبُ الرَّسُولِ ﷺ لِذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَحُدِّثْتُ عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهُ قَالَ: أَتَى رَهْطٌ مِنْ يَهُودَ إلَى رَسُولِ اللَّهِ ﷺ، فَقَالُوا: يَا مُحَمَّدُ، هَذَا اللَّهُ خَلَقَ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ ؟ قَالَ: فَغَضِبَ رَسُولُ اللَّهِ ﷺ حَتَّى اُنْتُقِعَ لَوْنُهُ، ثُمَّ سَاوَرَهُمْ غَضَبًا لِرَبِّهِ. قَالَ: فَجَاءَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ فَسَكَّنَهُ، فَقَالَ: خَفِّضْ عَلَيْكَ يَا مُحَمَّدُ، وَجَاءَهُ مِنْ اللَّهِ بِجَوَابِ مَا سَأَلُوهُ عَنْهُ: قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ قَالَ: فَلَمَّا تَلَاهَا عَلَيْهِمْ، قَالُوا: فَصِفْ لَنَا يَا مُحَمَّدُ كَيْفَ خَلْقُهُ ؟ كَيْفَ ذِرَاعُهُ ؟ كَيْفَ عَضُدُهُ ؟ فَغَضِبَ رَسُولُ اللَّهِ ﷺ أَشَدَّ مِنْ غَضَبِهِ الْأَوَّلِ، وَسَاوَرَهُمْ. فَأَتَاهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ، فَقَالَ لَهُ مِثْلَ مَا قَالَ لَهُ أَوَّلَ مَرَّةٍ، وَجَاءَهُ مِنْ اللَّهِ تَعَالَى بِجَوَابِ مَا سَأَلُوهُ. يَقُولُ اللَّهُ تَعَالَى: وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّماوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عُتْبَةُ بْنُ مُسْلِمٍ، مَوْلَى بَنِي تَيْمٍ، عَنْ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ يُوشِكُ النَّاسُ أَنْ يَتَسَاءَلُوا بَيْنَهُمْ حَتَّى يَقُولَ قَائِلُهُمْ: هَذَا اللَّهُ خَلَقَ الْخَلْقَ، فَمَنْ خَلَقَ اللَّهَ ؟ فَإِذَا قَالُوا ذَلِكَ فَقُولُوا: قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ثُمَّ لِيَتْفُلْ الرَّجُلُ عَنْ يَسَارِهِ ثَلَاثًا، وَلِيَسْتَعِذْ بِاَللَّهِ مِنْ الشَّيْطَانِ الرَّجِيمِ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الصَّمَدُ: الَّذِي يُصْمَدُ إلَيْهِ، وَيُفْزَعُ إلَيْهِ، قَالَتْ هِنْدُ بِنْتُ مَعْبَدِ بْنِ نَضْلَةَ تَبْكِي عَمْرَو بْنَ مَسْعُودٍ، وَخَالِدَ بْنَ نَضْلَةَ، عَمَّيْهَا الْأَسَدِيَّيْنِ، وَهُمَا اللَّذَانِ قَتَلَ النُّعْمَانُ بْنُ الْمُنْذِرِ اللَّخْمِيُّ، وَبَنَى الْغَرِيَّيْنِ اللَّذَيْنِ بِالْكُوفَةِ عَلَيْهِمَا:: أَلَا بَكَرَ النَّاعِي بِخَيْرَيْ بَنِي أَسَدْ بِعَمْرِو بْنِ مَسْعُودٍ وَبِالسَّيِّدِ الصَّمَدْ
✧ [Their impudence regarding the essence of God and the Prophet's ﷺ anger on that account] Ibn Isḥāq said: I was told on the authority of Saʿīd b. Jubayr that he said: A group of Jews came to the Messenger of God ﷺ and said, "O Muḥammad, this is God who created creation, so who created God?" He said: The Messenger of God ﷺ became angry until his color changed, then he rose against them in anger for his Lord. He said: Then Gabriel ﷺ came to him and calmed him, saying, "Lower your anger, O Muḥammad." And he brought him from God the answer to what they had asked him about: "Say: He is God, the One. God, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent." He said: When he recited it to them, they said, "Describe for us, O Muḥammad, how is His creation? How is His forearm? How is His upper arm?" The Messenger of God ﷺ became angrier than his first anger and rose against them. Then Gabriel ﷺ came to him and said to him the like of what he had said the first time, and he brought him from God Almighty the answer to what they had asked. God Almighty says: "They have not appraised God with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him." Ibn Isḥāq said: ʿUtbah b. Muslim, client of Banū Taym, told me, on the authority of Abū Salamah b. ʿAbd al-Raḥmān, on the authority of Abū Hurayrah, who said: I heard the Messenger of God ﷺ say: "People will soon question one another until one of them says, 'This is God who created creation, so who created God?' When they say that, then say: 'Say: He is God, the One. God, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.' Then let the man spit to his left three times and seek refuge in God from Satan the accursed." [Ibn Hishām's explanation of some rare words] Ibn Hishām said: al-ṣamad: the one to whom one turns and to whom one flees for refuge. Hind bt. Maʿbad b. Naḍlah said, weeping for ʿAmr b. Masʿūd and Khālid b. Naḍlah, her two paternal uncles, the Asadīs, who were the two whom al-Nuʿmān b. al-Mundhir al-Lakhmī killed and over whom he built the two shrines (al-Ghariyyān) that are in al-Kūfah: Alas, the announcer of death set out early with the two best of Banū Asad, with ʿAmr b. Masʿūd and with the chief, the Eternal Refuge.
Sirat Ibn Hisham 655No grade recorded
أَمْرُ السَّيِّدِ وَالْعَاقِبِ وَذِكْرُ الْمُبَاهَلَةِ [ مَعْنَى الْعَاقِبِ وَالسَّيِّدِ وَالْأَسْقَفِ ] قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ عَلَى رَسُولِ اللَّهِ ﷺ وَفْدُ نَصَارَى نَجْرَانَ، سِتُّونَ رَاكِبًا، فِيهِمْ أَرْبَعَةَ عَشَرَ رَجُلًا مِنْ أَشْرَافِهِمْ، فِي الْأَرْبَعَةَ عَشَرَ مِنْهُمْ ثَلَاثَةُ نَفَرٍ إلَيْهِمْ يَئُولُ أَمْرُهُمْ: الْعَاقِبُ، أَمِيرُ الْقَوْمِ وَذُو رَأْيِهِمْ، وَصَاحِبُ مَشُورَتِهِمْ، وَاَلَّذِي لَا يُصْدِرُونَ إلَّا عَنْ رَأْيِهِ، وَاسْمُهُ عَبْدُ الْمَسِيحِ، وَالسَّيِّدُ، لَهُمْ ثِمَالُهُمْ، وَصَاحِبُ رَحْلِهِمْ وَمُجْتَمَعِهِمْ، وَاسْمُهُ الْأَيْهَمُ، وَأَبُو حَارِثَةَ بْنُ عَلْقَمَةَ، أَحَدُ بَنِي بَكْرِ بْنِ وَائِلٍ، أَسْقُفُهُمْ وَحَبْرُهُمْ وَإِمَامُهُمْ، وَصَاحِبُ مِدْرَاسِهِمْ.
✧ The matter of al-Sayyid and al-ʿĀqib, and mention of the mubāhalah [the meaning of al-ʿĀqib, al-Sayyid, and al-usquf]. Ibn Isḥāq said: A delegation of the Christians of Najrān came to the Messenger of God ﷺ, sixty riders, among them fourteen men of their nobles; among the fourteen were three persons to whom their affair reverted: al-ʿĀqib, the amīr of the people, the holder of their opinion, the master of their counsel, and the one without whose opinion they did not act; his name was ʿAbd al-Masīḥ; and al-Sayyid, their thimāl, the keeper of their baggage and their gathering place; his name was al-Ayham; and Abū Ḥārithah b. ʿAlqamah, one of the Banū Bakr b. Wāʾil, their usquf, their ḥabr, their imām, and the keeper of their midrās.
Sirat Ibn Hisham 656No grade recorded
[ مَنْزِلَةُ أَبِي حَارِثَةَ عِنْدَ مُلُوكِ الرُّومِ ] وَكَانَ أَبُو حَارِثَةَ قَدْ شَرُفَ فِيهِمْ، وَدَرَسَ كُتُبَهُمْ، حَتَّى حَسُنَ عِلْمُهُ فِي دِينِهِمْ، فَكَانَتْ مُلُوكُ الرُّومِ مِنْ النَّصْرَانِيَّةِ قَدْ شَرَّفُوهُ وَمَوَّلُوهُ وَأَخْدَمُوهُ، وَبَنَوْا لَهُ الْكَنَائِسَ، وَبَسَطُوا عَلَيْهِ الْكَرَامَاتِ، لِمَا يَبْلُغُهُمْ عَنْهُ مِنْ عِلْمِهِ وَاجْتِهَادِهِ فِي دِينِهِمْ. [ سَبَبُ إسْلَامِ كُوزِ بْنِ عَلْقَمَةَ ] فَلَمَّا رَجَعُوا إلَى رَسُولِ اللَّهِ ﷺ مِنْ نَجْرَانَ، جَلَسَ أَبُو حَارِثَةَ عَلَى بَغْلَةٍ لَهُ مُوَجِّهًا ( إلَى رَسُولِ اللَّهِ ﷺ )، وَإِلَى جَنْبِهِ أَخٌ لَهُ، يُقَالُ لَهُ: كُوزُ بْنُ عَلْقَمَةَ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: كُرْزٌ - فَعَثَرَتْ بَغْلَةُ أَبِي حَارِثَةَ، فَقَالَ كُوزٌ: تَعِسَ الْأَبْعَدُ: يُرِيدُ رَسُولَ اللَّهِ ﷺ: فَقَالَ لَهُ أَبُو حَارِثَةَ: بَلْ أَنْتَ تَعِسْتَ فَقَالَ: وَلِمَ يَا أَخِي ؟ قَالَ: وَاَللَّهِ إنَّهُ لَلنَّبِيُّ الَّذِي كُنَّا نَنْتَظِرُ، فَقَالَ لَهُ كُوزٌ: مَا يَمْنَعُكَ مِنْهُ وَأَنْتَ تَعْلَمُ هَذَا ؟ قَالَ: مَا صَنَعَ بِنَا هَؤُلَاءِ الْقَوْمُ، شَرَّفُونَا وَمَوَّلُونَا وَأَكْرَمُونَا، وَقَدْ أَبَوْا إلَّا خِلَافَهُ، فَلَوْ فَعَلْتُ نَزَعُوا مِنَّا كُلَّ مَا تَرَى. فَأَضْمَرَ عَلَيْهَا مِنْهُ أَخُوهُ كُوزُ بْنُ عَلْقَمَةَ، حَتَّى أَسْلَمَ بَعْدَ ذَلِكَ. فَهُوَ كَانَ يُحَدِّثُ عَنْهُ هَذَا الْحَدِيثَ فِيمَا بَلَغَنِي
✧ [The station of Abū Ḥārithah with the kings of the Romans] And Abū Ḥārithah had been honored among them and had studied their books, until his knowledge of their religion became excellent. And the kings of the Romans, of the Christians, had honored him, enriched him, and provided him servants, built churches for him, and extended to him marks of honor, because of what reached them of his knowledge and his diligent striving in their religion. [The reason for the Islam of Kūz b. ʿAlqamah] When they returned to the Messenger of God ﷺ from Najrān, Abū Ḥārithah sat upon a mule of his, facing toward the Messenger of God ﷺ, and at his side was a brother of his called Kūz b. ʿAlqamah—Ibn Hishām said: It is also said Kurz—and the mule of Abū Ḥārithah stumbled, so Kūz said: "May the far-off one stumble," meaning the Messenger of God ﷺ. Then Abū Ḥārithah said to him: "Rather you have stumbled." He said: "And why, my brother?" He said: "By God, he is indeed the Prophet whom we were awaiting." Then Kūz said to him: "What prevents you from him, when you know this?" He said: "What these people have done with us: they have honored us, enriched us, and shown us generosity, and they have refused anything but opposing him; so if I did so, they would strip from us all that you see." So his brother Kūz b. ʿAlqamah kept this secret from him about it, until he later embraced Islam. And it was he who related this account from him, as it has reached me.
Sirat Ibn Hisham 657No grade recorded
[ رُؤَسَاءُ نَجْرَانَ وَإِسْلَامُ أَحَدِهِمْ ] قَالَ ابْنُ هِشَامٍ: وَبَلَغَنِي أَنَّ رُؤَسَاءَ نَجْرَانَ كَانُوا يَتَوَارَثُونَ كُتُبًا عِنْدَهُمْ. فَكُلَّمَا مَاتَ رَئِيسٌ مِنْهُمْ فَأَفْضَتْ الرِّيَاسَةُ إلَى غَيْرِهِ، خَتَمَ عَلَى تِلْكَ الْكُتُبِ خَاتَمًا مَعَ الْخَوَاتِمِ الَّتِي كَانَتْ قَبْلَهُ وَلَمْ يَكْسِرْهَا، فَخَرَجَ الرَّئِيسُ الَّذِي كَانَ عَلَى عَهْدِ النَّبِيِّ ﷺ يَمْشِي فَعَثَرَ، فَقَالَ لَهُ ابْنُهُ: تَعِسَ الْأَبْعَدُ يُرِيدُ النَّبِيَّ ﷺ، فَقَالَ لَهُ أَبُوهُ: لَا تَفْعَلْ، فَإِنَّهُ نَبِيٌّ، وَاسْمُهُ فِي الْوَضَائِعِ، يَعْنِي الْكُتُبَ فَلَمَّا مَاتَ لَمْ تَكُنْ لِابْنِهِ هِمَّةٌ إلَّا أَنْ شَدَّ فَكَسَرَ الْخَوَاتِمَ، فَوَجَدَ فِيهَا ذِكْرَ النَّبِيِّ ﷺ، فَأَسْلَمَ فَحَسُنَ إسْلَامُهُ وَحَجَّ، وَهُوَ الَّذِي يَقُولُ:: إلَيْكَ تَعْدُو قَلِقًا وَضِينُهَا مُعْتَرِضًا فِي بَطْنِهَا جَنِينُهَا مُخَالِفًا دِينَ النَّصَارَى دِينُهَا قَالَ ابْنُ هِشَامٍ: الْوَضِينُ: الْحِزَامُ، حِزَامُ النَّاقَةِ. وَقَالَ هِشَامُ بْنُ عُرْوَةَ: وَزَادَ فِيهِ أَهْلُ الْعِرَاقِ: الْعِرَاقُ: مُعْتَرِضًا فِي بَطْنِهَا جَنِينُهَا فَأَمَّا أَبُو عُبَيْدَةَ فَأَنْشَدْنَاهُ فِيهِ. [ صَلَاتُهُمْ إِلَى الْمَشْرِقِ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الزُّبَيْرِ، قَالَ: لَمَّا قَدِمُوا عَلَى رَسُولِ اللَّهِ ﷺ الْمَدِينَةَ، فَدَخَلُوا عَلَيْهِ مَسْجِدَهُ حَيْنَ صَلَّى الْعَصْرَ، عَلَيْهِمْ ثِيَابُ الْحِبَرَاتِ، جُبَبٌ وَأَرْدِيَةٌ، فِي جَمَالِ رِجَالِ بَنِي الْحَارِثِ بْنِ كَعْبِ. قَالَ: يَقُولُ بَعْضُ مَنْ رَآهُمْ مِنْ أَصْحَابِ النَّبِيِّ ﷺ يَوْمئِذٍ: مَا رَأَيْنَا وَفْدًا مِثْلَهُمْ، وَقَدْ حَانَتْ صَلَاتُهُمْ، فَقَامُوا فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ يُصَلُّونَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: دَعُوهُمْ، فَصَلَّوْا إلَى الْمَشْرِقِ
✧ Ibn Hisham said: It has reached me that the chiefs of Najran used to inherit books in their possession. Whenever a chief of theirs died and leadership passed to another, he would place a seal upon those books, alongside the seals that had been placed before him, and he would not break them. Then the chief who held authority in the time of the Prophet ﷺ went out walking and stumbled. His son said to him: "May the remote one perish," meaning the Prophet ﷺ. His father said to him: "Do not do that, for he is a prophet, and his name is in the repositories," meaning the books. When he died, his son had no concern except to make haste and break the seals. He found in them mention of the Prophet ﷺ, so he embraced Islam, and his Islam was good, and he performed the pilgrimage. He is the one who says: To you she runs, her girth strap anxious, her fetus stretched across within her belly, opposing the religion of the Christians is her religion. Ibn Hisham said: al-waḍīn is the girth: the girth of the she-camel. Hisham b. ʿUrwah said: The people of Iraq added to it: al-ʿirāq: "her fetus stretched across within her belly." As for Abū ʿUbaydah, we recited it to him in this form. Ibn Isḥāq said: Muḥammad b. Jaʿfar b. al-Zubayr related to me, saying: When they came to the Messenger of God ﷺ in Madinah, they entered upon him in his mosque after he had prayed the afternoon prayer. They were wearing garments of striped Yemeni cloth, cloaks and mantles, in the beauty of the men of the Banū al-Ḥārith b. Kaʿb. He said: Some of those who saw them from among the Companions of the Prophet ﷺ said that day: "We have never seen a delegation like them." Their time for prayer came, so they stood in the mosque of the Messenger of God ﷺ to pray. The Messenger of God ﷺ said: "Leave them be." So they prayed facing the east.
Sirat Ibn Hisham 658No grade recorded
[ أَسْمَاءُ الْوَفْدِ وَمُعْتَقَدِهِمْ، وَمُنَاقَشَتِهِمْ الرَّسُولَ ﷺ ] قَالَ ابْنُ إسْحَاقَ: فَكَانَتْ تَسْمِيَةُ الْأَرْبَعَةَ عَشَرَ، الَّذِينَ يَئُولُ إلَيْهِمْ أَمْرُهُمْ: الْعَاقِبُ، وَهُوَ عَبْدُ الْمَسِيحِ، وَالسَّيِّدُ وَهُوَ الْأَيْهَمُ، وَأَبُو حَارِثَةَ بْنُ عَلْقَمَةَ أَخُو بَنِي بَكْرِ بْنِ وَائِلٍ، وَأَوْسٌ، وَالْحَارِثُ، وَزَيْدٌ، وَقَيْسٌ، وَيَزِيدُ، وَنَبِيُّهُ، وَخُوَيْلِدٌ، وَعَمْرو، وَخَالِدٌ، وَعَبْدُ اللَّهِ، وَيُحَنَّسُ، فِي سِتِّينَ رَاكِبًا. فَكَلَّمَ رَسُولَ اللَّهِ ﷺ مِنْهُمْ أَبُو حَارِثَةَ بْنُ عَلْقَمَةَ، وَالْعَاقِبُ عَبْدُ الْمَسِيحِ، وَالْأَيْهَمُ السَّيِّدُ - وَهُمْ مِنْ النَّصْرَانِيَّةِ عَلَى دِينِ الْمَلِكِ، مَعَ اخْتِلَافِ مَنْ أَمَرَهُمْ، يَقُولُونَ: هُوَ اللَّهُ، وَيَقُولُونَ: هُوَ وَلَدُ اللَّهِ، وَيَقُولُونَ: هُوَ ثَالِثُ ثَلَاثَةٍ. وَكَذَلِكَ قَوْلُ النَّصْرَانِيَّةِ. فَهُمْ يَحْتَجُّونَ فِي قَوْلِهِمْ: هُوَ اللَّهُ بِأَنَّهُ كَانَ يُحْيِي الْمَوْتَى، وَيُبْرِئُ الْأَسْقَامَ. وَيُخْبِرُ بِالْغُيُوبِ، وَيَخْلُقُ مِنْ الطِّينِ كَهَيْئَةِ الطَّيْرِ، ثُمَّ يَنْفُخُ فِيهِ فَيَكُونُ طَائِرًا، وَذَلِكَ كُلُّهُ بِأَمْرِ اللَّهِ تَبَارَكَ وَتَعَالَى: وَلِنَجْعَلَهُ آيَةً لِلنَّاسِ وَيَحْتَجُّونَ فِي قَوْلِهِمْ: إنَّهُ وَلَدُ ( اللَّهِ ) بِأَنَّهُمْ يَقُولُونَ: لَمْ يَكُنْ لَهُ أَبٌ يُعْلَمُ، وَقَدْ تَكَلَّمَ فِي الْمَهْدِ، وَهَذَا لَمْ يَصْنَعْهُ أَحَدٌ مِنْ وَلَدِ آدَمَ قَبْلَهُ. وَيَحْتَجُّونَ فِي قَوْلِهِمْ: إنَّهُ ثَالِثُ ثَلَاثَةٍ بِقَوْلِ اللَّهِ: فَعَلْنَا، وَأَمَرْنَا، وَخَلَقْنَا، وَقَضَيْنَا. فَيَقُولُونَ: لَوْ كَانَ وَاحِدًا مَا قَالَ إلَّا فَعَلْتُ، وَقَضَيْتُ، وَأَمَرْتُ، وَخَلَقْتُ؛ وَلَكِنَّهُ هُوَ وَعِيسَى وَمَرْيَمُ. فَفِي كُلِّ ذَلِكَ مِنْ قَوْلِهِمْ قَدْ نَزَلَ الْقُرْآنُ - فَلَمَّا كَلَّمَهُ الْحَبْرَانِ، قَالَ لَهُمَا رَسُولُ اللَّهِ ﷺ: أَسْلِمَا؛ قَالَا: قَدْ أَسْلَمْنَا؛ قَالَ: إنَّكُمَا لَمْ تُسْلِمَا ( فَأَسْلِمَا )؛ قَالَا: بَلَى، قَدْ أَسْلَمْنَا قَبْلَكَ: قَالَ: كَذَبْتُمَا، يَمْنَعُكُمَا مِنْ الْإِسْلَامِ دُعَاؤُكُمَا لِلَّهِ وَلَدًا، وَعِبَادَتُكُمَا الصَّلِيبَ، وَأَكْلُكُمَا الْخِنْزِيرَ؛ قَالَا: فَمَنْ أَبُوهُ يَا مُحَمَّدُ ؟ فَصَمَتَ عَنْهُمَا رَسُولُ اللَّهِ ﷺ فَلَمْ يُجِبْهُمَا
✧ [The names of the delegation and their beliefs, and their debate with the Messenger ﷺ] Ibn Isḥāq said: The names of the fourteen to whom their affair fell back were: al-ʿĀqib, who is ʿAbd al-Masīḥ; al-Sayyid, who is al-Ayham; Abū Ḥārithah b. ʿAlqamah, the brother of the Banū Bakr b. Wāʾil; Aws; al-Ḥārith; Zayd; Qays; Yazīd; Nabīh; Khuwaylid; ʿAmr; Khālid; ʿAbd Allāh; and Yuḥannis, with sixty riders. Among them, Abū Ḥārithah b. ʿAlqamah, al-ʿĀqib ʿAbd al-Masīḥ, and al-Ayham al-Sayyid spoke with the Messenger of Allah ﷺ. They adhered to Christianity upon the religion of the king, with differences in what they were commanded. They say: He is Allah; and they say: He is the son of Allah; and they say: He is the third of three. Such is the saying of Christianity. They argue for their saying 'He is Allah' because he used to bring the dead to life, cure illnesses, inform of unseen matters, and create from clay the likeness of a bird, then breathe into it and it becomes a bird—all of that by the command of Allah, blessed and exalted be He: 'and that We might make him a sign for the people'. They argue for their saying that he is the son of Allah by saying: There was no known father for him, and he spoke in the cradle, and no one among the children of Adam had done this before him. They argue for their saying that he is the third of three because of Allah's saying: We did, We commanded, We created, and We decreed. They say: If He were one, He would only say: I did, I decreed, I commanded, and I created; but He is He, Jesus, and Mary. In all of that from their speech, the Qurʾān came down. When the two scholars spoke to him, the Messenger of Allah ﷺ said to them: 'Submit (aslimā).' They said: 'We have submitted.' He said: 'You have not submitted, so submit.' They said: 'Indeed, we submitted before you.' He said: 'You have lied. What prevents you from submission is your ascribing to Allah a son, your worship of the cross, and your eating of pork.' They said: 'Then who is his father, O Muḥammad?' The Messenger of Allah ﷺ was silent before them and did not answer.
Sirat Ibn Hisham 659No grade recorded
[ مَا نَزَلَ مِنْ آلِ عِمْرَانَ فِيهِمْ ] فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ، وَاخْتِلَافِ أَمْرِهِمْ كُلِّهِ، صَدْرَ سُورَةِ آلِ عِمْرَانَ إلَى بِضْعٍ وَثَمَانِينَ آيَةً مِنْهَا، فَقَالَ جَلَّ وَعَزَّ: الم اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ فَافْتَتَحَ السُّورَةَ بِتَنْزِيهِ نَفْسِهِ عَمَّا قَالُوا، وَتَوْحِيدِهِ إيَّاهَا بِالْخَلْقِ وَالْأَمْرِ، لَا شَرِيكَ لَهُ فِيهِ، رَدًّا عَلَيْهِمْ مَا ابْتَدَعُوا مِنْ الْكُفْرِ، وَجَعَلُوا مَعَهُ مِنْ الْأَنْدَادِ، وَاحْتِجَاجًا بِقَوْلِهِمْ عَلَيْهِمْ فِي صَاحِبِهِمْ، لِيُعَرِّفَهُمْ بِذَلِكَ ضَلَالَتَهُمْ؛ فَقَالَ: الم اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَيْسَ مَعَهُ غَيْرُهُ شَرِيكٌ فِي أَمْرِهِ الْحَيُّ الْقَيُّومُ الْحَيُّ الَّذِي لَا يَمُوتُ، وَقَدْ مَاتَ عِيسَى وَصُلِبَ فِي قَوْلِهِمْ. وَالْقَيُّومُ: الْقَائِمُ عَلَى مَكَانِهِ مِنْ سُلْطَانِهِ فِي خَلْقِهِ لَا يَزُولُ، وَقَدْ زَالَ عِيسَى فِي قَوْلِهِمْ عَنْ مَكَانِهِ الَّذِي كَانَ بِهِ، وَذَهَبَ عَنْهُ إلَى غَيْرِهِ. نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ أَيْ بِالصَّدْقِ فِيمَا اخْتَلَفُوا فِيهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ التَّوْرَاةُ عَلَى مُوسَى، وَالْإِنْجِيلُ عَلَى عِيسَى، كَمَا أَنْزَلَ الْكُتُبَ عَلَى مَنْ كَانَ قَبْلَهُ وَأَنْزَلَ الْفُرْقَانَ أَيْ الْفَصْلَ بَيْنَ الْحَقِّ وَالْبَاطِلِ فِيمَا اخْتَلَفَ فِيهِ الْأَحْزَابُ مِنْ أَمْرِ عِيسَى وَغَيْرِهِ. إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ أَيْ أَنَّ اللَّهَ مُنْتَقِمٌ مِمَّنْ كَفَرَ بِآيَاتِهِ، بَعْدَ عِلْمِهِ بِهَا، وَمَعْرِفَتِهِ بِمَا جَاءَ مِنْهُ فِيهَا. إِنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ أَيْ قَدْ عَلِمَ مَا يُرِيدُونَ وَمَا يَكِيدُونَ وَمَا يُضَاهُونَ بِقَوْلِهِمْ فِي عِيسَى، إذْ جَعَلُوهُ إلَهًا وَرَبًّا، وَعِنْدَهُمْ مِنْ عِلْمِهِ غَيْرُ ذَلِكَ، غِرَّةً بِاَللَّهِ، وَكُفْرًا بِهِ. هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ أَيْ قَدْ كَانَ عِيسَى مِمَّنْ صُوِّرَ فِي الْأَرْحَامِ، لَا يَدْفَعُونَ ذَلِكَ وَلَا يُنْكِرُونَهُ، كَمَا صُوِّرَ غَيْرُهُ مِنْ وَلَدِ آدَمَ، فَكَيْفَ يَكُونُ إلَهًا وَقَدْ كَانَ بِذَلِكَ الْمَنْزِلِ. ثُمَّ قَالَ تَعَالَى إنْزَاهًا لِنَفْسِهِ، وَتَوْحِيدًا لَهَا مِمَّا جَعَلُوا مَعَهُ: لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ الْعَزِيزُ فِي انْتِصَارِهِ مِمَّنْ كَفَرَ بِهِ إذَا شَاءَ الْحَكِيمُ فِي حُجَّتِهِ وَعُذْرِهِ إلَى عِبَادِهِ. هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ فِيهِنَّ حُجَّةُ الرَّبِّ، وَعِصْمَةُ الْعِبَادِ، وَدَفْعُ الْخُصُومِ وَالْبَاطِلِ، لَيْسَ لَهُنَّ تَصْرِيفٌ وَلَا تَحْرِيفٌ عَمَّا وُضِعْنَ عَلَيْهِ وَأُخَرُ مُتَشَابِهَاتٌ لَهُنَّ تَصْرِيفٌ وَتَأْوِيلٌ، ابْتَلَى اللَّهُ فِيهِنَّ الْعِبَادَ، كَمَا ابْتَلَاهُمْ فِي الْحَلَالِ وَالْحَرَامِ، أَلَّا يُصْرَفْنَ إلَى الْبَاطِلِ، وَلَا يُحَرَّفْنَ عَنْ الْحَقِّ. يَقُولُ عَزَّ وَجَلَّ: فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ أَيْ مَيْلٌ عَنْ الْهُدَى فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ أَيْ مَا تَصَرَّفَ مِنْهُ، لِيُصَدِّقُوا بِهِ مَا ابْتَدَعُوا وَأَحْدَثُوا، لِتَكُونَ لَهُمْ حُجَّةٌ، وَلَهُمْ عَلَى مَا قَالُوا شُبْهَةَ ابْتِغَاءَ الْفِتْنَةِ أَيْ اللَّبْسِ وَابْتِغَاءَ تَأْوِيلِهِ ذَلِكَ عَلَى مَا رَكِبُوا مِنْ الضَّلَالَةِ فِي قَوْلِهِمْ: خَلَقْنَا وَقَضَيْنَا. يَقُولُ: وَمَا يَعْلَمُ تَأْوِيلَهُ أَيْ الَّذِي بِهِ أَرَادُوا مَا أَرَادُوا إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا فَكَيْفَ يَخْتَلِفُ وَهُوَ قَوْلٌ وَاحِدٌ، مِنْ رَبٍّ وَاحِدٍ. ثُمَّ رَدُّوا تَأْوِيلَ الْمُتَشَابِهِ عَلَى مَا عَرَفُوا مِنْ تَأْوِيلِ الْمُحَكِّمَةِ الَّتِي لَا تَأْوِيلَ لِأَحَدٍ فِيهَا إلَّا تَأْوِيلٌ وَاحِدٌ، وَاتَّسَقَ بِقَوْلِهِمْ الْكِتَابُ، وَصَدَّقَ بَعْضُهُ بَعْضًا، فَنَفَذَتْ بِهِ الْحُجَّةُ، وَظَهَرَ بِهِ الْعُذْرُ، وَزَاحَ بِهِ الْبَاطِلَ، وَدَمَغَ بِهِ الْكُفْرَ. يَقُولُ اللَّهُ تَعَالَى فِي مِثْلِ هَذَا: وَمَا يَذَّكَّرُ فِي مِثْلِ هَذَا إلَّا أُولُو الْأَلْبَابِ. رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا أَيْ لَا تُمِلْ قُلُوبَنَا، وَإِنْ مِلْنَا بِأَحْدَاثِنَا. وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ ثُمَّ قَالَ: شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ بِخِلَافِ مَا قَالُوا قَائِمًا بِالْقِسْطِ أَيْ بِالْعَدْلِ ( فِيمَا يُرِيدُ ) لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ أَيْ مَا أَنْتَ عَلَيْهِ يَا مُحَمَّدُ: التَّوْحِيدُ لِلرَّبِّ، وَالتَّصْدِيقُ لِلرُّسُلِ. وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ أَيْ الَّذِي جَاءَكَ، أَيْ أَنَّ اللَّهَ الْوَاحِدَ الَّذِي لَيْسَ لَهُ شَرِيكٌ بَغْيًا بَيْنَهُمْ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ فَإِنْ حَاجُّوكَ أَيْ بِمَا يَأْتُونَ بِهِ مِنْ الْبَاطِلِ مِنْ قَوْلِهِمْ: خَلَقْنَا وَفَعَلْنَا وَأَمَرْنَا، فَإِنَّمَا هِيَ شُبْهَةُ بَاطِلٍ قَدْ عَرَفُوا مَا فِيهَا مِنْ الْحَقِّ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ أَيْ وَحْدَهُ وَمَنِ اتَّبَعَنِ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ الَّذِينَ لَا كِتَابَ لَهُمْ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
✧ [What was revealed of Āl ʿImrān concerning them] So God Most High revealed concerning that of their speech and the entirety of their differing affair, the opening of Sūrat Āl ʿImrān up to eighty-odd verses of it. He, majestic and mighty, said: “Alif Lām Mīm. God, there is no god but He, the Living, the Ever-Sustaining.” He opened the sūrah by declaring Himself transcendent above what they said, and His oneness in creation and command, with no partner in it, as a rebuttal against them for the disbelief they invented and the rivals they set up with Him, and as an argument from their own words against them concerning their companion (Jesus), so that He might make their error known to them. He said: “Alif Lām Mīm. God, there is no god but He”: there is none other with Him as partner in His command. “The Living, the Ever-Sustaining”: the Living who does not die, though Jesus died and was crucified according to their claim. “The Ever-Sustaining”: the one who stands in His place, exercising His authority over His creation without removal, whereas Jesus, according to their claim, passed away from the place he occupied and departed from it to another. “He has sent down upon you the Book in truth”: meaning with truth concerning what they disputed. “And He sent down the Torah and the Gospel”: the Torah upon Moses, and the Gospel upon Jesus, just as He sent down the scriptures upon those before him. “And He sent down the Furqān”: meaning the decisive criterion between truth and falsehood regarding what the parties disputed about, concerning the matter of Jesus and others. “Those who disbelieve in God’s signs will have severe punishment; God is mighty, possessor of retribution”: meaning God takes retribution from those who disbelieve in His signs after knowing them and recognizing what came from Him concerning them. “Indeed, nothing in the earth or in the sky is hidden from God”: He already knows what they intend, what they plot, and what they liken by their saying about Jesus, when they made him a god and lord, while they have knowledge of him contrary to that, deluded with regard to God and disbelieving in Him. “He is the one who forms you in the wombs as He wills”: Jesus was among those formed in the wombs; they do not deny or reject that, just as other children of Adam are formed. How can he be a god when he was in that state? Then He said, declaring Himself transcendent and one, apart from what they associated with Him: “There is no god but He, the Mighty, the Wise”: the Mighty in His vengeance against those who disbelieve in Him when He wills; the Wise in His proof and excuse to His servants. “He is the one who sent down upon you the Book; in it are verses that are clear, which are the mother of the Book”: in them is the proof of the Lord, the protection of the servants, the refutation of adversaries and falsehood; they are not subject to alteration or distortion from what they were established upon. “And others ambiguous”: these are subject to interpretation and explanation; God tested the servants with them, just as He tested them with the lawful and the unlawful, so that they not be turned toward falsehood or distorted from the truth. He, majestic and mighty, says: “As for those in whose hearts is deviation”: inclination away from guidance, “they follow what is ambiguous of it”: what can be interpreted differently, to confirm what they innovated and introduced, so that they may have an argument and a specious similarity for what they said. “Seeking discord”: confusion, “and seeking its interpretation”: that is, according to the error they adopted in their saying, “We created, we decreed.” He says: “And no one knows its interpretation”: the interpretation by which they sought what they sought, “except God and those firmly grounded in knowledge; they say, ‘We believe in it; all is from our Lord.’” How can it differ when it is one saying from one Lord? Then they refer the interpretation of the ambiguous back to what they know of the interpretation of the clear verses, which have only one interpretation. Thus the Book became coherent with their saying, its parts confirming one another; the proof prevailed, the excuse became manifest, falsehood was displaced, and disbelief was crushed. God Most High says: “And none takes heed except those of understanding.” “Our Lord, do not make our hearts deviate after You have guided us”: do not make our hearts swerve, even if we incline through our misdeeds. “And grant us mercy from Yourself; You are the Bestower.” Then He said: “God bears witness that there is no god but He, and the angels and those possessed of knowledge,” in contradiction to what they said, “upholding justice”: with equity in what He wills. “There is no god but He, the Mighty, the Wise. Indeed, the religion with God is Islam”: what you are upon, O Muhammad—affirming the oneness of the Lord and believing the messengers. “And those who were given the Book did not differ except after knowledge came to them”: the knowledge that came to you, meaning that God is one, without partner, “out of envy among themselves. And whoever disbelieves in God’s signs, God is swift in reckoning.” “So if they dispute with you”: with the falsehood they bring, such as their saying “We created, we did, we commanded,” which is but a specious false argument whose truth they already know, “say: I have submitted my face to God”: to Him alone, “and whoever follows me. And say to those given the Book and to the unlettered who have no Book: Do you submit? If they submit, they are guided; if they turn away, your duty is only to convey. God sees His servants.”
Sirat Ibn Hisham 660No grade recorded
[ مَا نَزَلَ مِنْ الْقُرْآنِ فِيمَا أَحْدَثَ الْيَهُودُ وَالنَّصَارَى ] ثُمَّ جَمَعَ أَهْلَ الْكِتَابَيْنِ جَمِيعًا، وَذَكَرَ مَا أَحْدَثُوا وَمَا ابْتَدَعُوا، مِنْ الْيَهُودِ وَالنَّصَارَى، فَقَالَ: إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ إلَى قَوْلِهِ: قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ أَيْ رَبَّ الْعِبَادِ، وَالْمَلِكُ الَّذِي لَا يَقْضِي فِيهِمْ غَيْرُهُ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ بِيَدِكَ الْخَيْرُ أَيْ لَا إلَهَ غَيْرُكَ إِنَّكَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ أَيْ لَا يَقْدِرُ عَلَى هَذَا غَيْرُكَ بِسُلْطَانِكَ وَقُدْرَتِكَ. تُولِجُ اللَّيْلَ فِي النَّهَارِ، وَتُولِجُ النَّهَارَ فِي اللَّيْلِ، وَتُخْرِجُ الْحَيَّ مِنْ الْمَيِّتِ، وَتُخْرِجُ الْمَيِّتَ مِنْ الْحَيِّ بِتِلْكَ الْقُدْرَةِ وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ لَا يَقْدِرُ عَلَى ذَلِكَ غَيْرُكَ، وَلَا يَصْنَعُهُ إلَّا أَنْتَ، أَيْ فَإِنْ كُنْتُ سَلَّطْتُ عِيسَى عَلَى الْأَشْيَاءِ الَّتِي بِهَا يَزْعُمُونَ أَنَّهُ إلَهٌ، مِنْ إحْيَاءِ الْمَوْتَى، وَإِبْرَاءِ الْأَسْقَامِ وَالْخَلْقِ لِلطَّيْرِ مِنْ الطِّينِ، وَالْإِخْبَارِ عَنْ الْغُيُوبِ، لِأَجْعَلَهُ بِهِ آيَةً لِلنَّاسِ، وَتَصْدِيقًا لَهُ فِي نُبُوَّتِهِ الَّتِي بَعَثْتُهُ بِهَا إلَى قَوْمِهِ، فَإِنَّ مِنْ سُلْطَانِي وَقُدْرَتِي مَا لَمْ أُعْطِهِ تَمْلِيكَ الْمُلُوكِ بِأَمْرِ النُّبُوَّةِ، وَوَضْعَهَا حَيْثُ شِئْتَ، وَإِيلَاجَ اللَّيْلِ فِي النَّهَارِ، وَالنَّهَارِ فِي اللَّيْلِ، وَإِخْرَاجَ الْحَيِّ مِنْ الْمَيِّتِ، وَإِخْرَاجَ الْمَيِّتِ مِنْ الْحَيِّ، وَرِزْقَ مَنْ شِئْتَ مِنْ بَرٍّ أَوْ فَاجِرٍ بِغَيْرِ حِسَابٍ، فَكُلُّ ذَلِكَ لَمْ أُسَلِّطْ عِيسَى عَلَيْهِ، وَلَمْ أُمَلِّكْهُ إيَّاهُ، أَفَلَمْ تَكُنْ لَهُمْ فِي ذَلِكَ عِبْرَةٌ وَبَيِّنَةٌ أَنْ لَوْ كَانَ إلَهًا كَانَ ذَلِكَ كُلُّهُ إلَيْهِ، وَهُوَ فِي عِلْمِهِمْ يَهْرَبُ مِنْ الْمُلُوكِ، وَيَنْتَقِلُ مِنْهُمْ فِي الْبِلَادِ، مِنْ بَلَدٍ إلَى بَلَدٍ. [ مَا نَزَلَ مِنْ الْقُرْآنِ فِي وَعْظِ الْمُؤْمِنِينَ ] ثُمَّ وَعَظَ الْمُؤْمِنِينَ وَحَذَّرَهُمْ، ثُمَّ قَالَ: قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ أَيْ إنْ كَانَ هَذَا مِنْ قَوْلِكُمْ حَقًّا، حُبًّا لِلَّهِ وَتَعْظِيمًا لَهُ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ أَيْ مَا مَضَى مِنْ كُفْرِكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ فَأَنْتُمْ تَعْرِفُونَهُ وَتَجِدُونَهُ فِي كِتَابِكُمْ فَإِنْ تَوَلَّوْا، أَيْ عَلَى كُفْرِهِمْ فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ
✧ [What was revealed of the Qur'an concerning what the Jews and Christians brought about] Then He gathered the people of the two scriptures together, and mentioned what they brought about and what they innovated, from the Jews and Christians, and said: "Indeed, those who disbelieve in the signs of God and kill the prophets without right and kill those who enjoin justice from among the people" up to His saying: "Say, O God, Owner of Sovereignty" meaning Lord of the servants, and the King besides whom none judges among them, "You give sovereignty to whom You will and You take sovereignty from whom You will, and You honor whom You will and You humble whom You will. In Your hand is all good" meaning there is no god but You, "indeed, You are over all things competent" meaning none is able to do this but You, by Your authority and power. "You cause the night to enter the day, and You cause the day to enter the night, and You bring the living out of the dead, and You bring the dead out of the living" by that power, "and You provide for whom You will without account." None is able to do that but You, and none does it except You. That is, if I had given Jesus authority over the things by which they claim that he is a god—of reviving the dead, healing the sick, creating birds from clay, and informing of hidden things—to make him thereby a sign for the people and a confirmation of his prophethood with which I sent him to his people, then indeed among My authority and power is what I did not give him: the granting of sovereignty to kings by the command of prophethood, and placing it where You will, and causing the night to enter the day, and the day to enter the night, and bringing the living out of the dead, and bringing the dead out of the living, and providing for whomever You will, righteous or wicked, without account. All of that I did not give Jesus authority over, nor did I grant it to him. Was there not for them in that a lesson and clear proof that if he were a god, all of that would be his? Yet in their knowledge he flees from kings and moves from them through the lands, from one country to another. [What was revealed of the Qur'an in exhorting the believers] Then He exhorted the believers and warned them, then said: "Say, if you love God" meaning if this saying of yours is true, out of love for God and veneration of Him, "then follow me, God will love you and forgive you your sins" meaning what is past of your disbelief, "and God is Forgiving, Merciful. Say, obey God and the Messenger. But if they turn away" meaning upon their disbelief, "then indeed God does not love the disbelievers."
Sirat Ibn Hisham 661No grade recorded
[ مَا نَزَلَ مِنْ الْقُرْآنِ فِي خَلْقِ عِيسَى ] ثُمَّ اسْتَقْبَلَ لَهُمْ أَمْرَ عِيسَى ( عَلَيْهِ السَّلَامُ )، وَكَيْفَ كَانَ بَدْءُ مَا أَرَادَ اللَّهُ بِهِ، فَقُلْ: إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ وَاللَّهُ سَمِيعٌ عَلِيمٌ ثُمَّ ذَكَرَ أَمْرَ امْرَأَةِ عِمْرَانَ، وَقَوْلَهَا: رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا أَيْ نَذَرْتُهُ فَجَعَلْتُهُ عَتِيقًا، تَعَبُّدُهُ لِلَّهِ، لَا يَنْتَفِعُ بِهِ لِشَيْءٍ مِنْ الدُّنْيَا فَتَقَبَّلْ مِنِّي إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَى وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَى أَيْ لَيْسَ الذَّكَرُ كَالْأُنْثَى لِمَا جَعَلْتهَا مُحَرَّرًا لَكَ نَذِيرَةً وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ يَقُولُ اللَّهُ تَبَارَكَ وَتَعَالَى: فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا بَعْدَ أَبِيهَا وَأُمِّهَا. قَالَ ابْنُ هِشَامٍ: كَفَّلَهَا: ضَمَّهَا. [ خَبَرُ زَكَرِيَّا وَمَرْيَمَ ] قَالَ ابْنُ إسْحَاقَ: فَذَكَّرَهَا بِالْيُتْمِ، ثُمَّ قَصَّ خَبَرَهَا وَخَبَرَ زَكَرِيَّا، وَمَا دَعَا بِهِ، وَمَا أَعْطَاهُ إذْ وَهَبَ لَهُ يَحْيَى. ثُمَّ ذَكَرَ مَرْيَمَ، وَقَوْلَ الْمَلَائِكَةِ لَهَا: يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَى نِسَاءِ الْعَالَمِينَ يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ يَقُولُ اللَّهُ عَزَّ وَجَلَّ: ذَلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ وَمَا كُنْتَ لَدَيْهِمْ أَيْ مَا كُنْتَ مَعَهُمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: أَقْلَامَهُمْ: سِهَامَهُمْ، يَعْنِي قِدَاحَهُمْ الَّتِي اسْتَهَمُوا بِهَا عَلَيْهَا، فَخَرَجَ قَدَحُ زَكَرِيَّا فَضَمَّهَا، فِيمَا قَالَ الْحَسَنُ بْنُ أَبِي الْحَسَنِ الْبَصْرِيُّ
✧ [What was sent down of the Qur'an concerning the creation of Jesus] Then He addressed them regarding the matter of Jesus ﷺ, and how the beginning of what God willed with him came to be. So say: "Indeed, God chose Adam and Noah and the family of Abraham and the family of 'Imran above all the worlds, as descendants one from another, and God is Hearing, Knowing." Then He mentioned the matter of the wife of 'Imran and her saying: "My Lord, indeed I have vowed to You what is in my womb, consecrated"—that is, I vowed it and made it dedicated, for worship of God, not benefiting from it for anything of this world—"so accept it from me; indeed You are the Hearing, the Knowing." When she gave birth to her, she said: "My Lord, indeed I have given birth to a female"—and God knows best what she gave birth to—"and the male is not like the female"—that is, the male is not like the female for what I have made her, consecrated to You as an offering—"and indeed I have named her Maryam, and indeed I seek refuge for her and her offspring in You from Satan the accursed." God, blessed and exalted, says: "So her Lord accepted her with good acceptance and made her grow in a good manner, and placed her in the care of Zakariyya" after her father and mother. Ibn Hisham said: "Placed her in his care" means he took her in. [The account of Zakariyya and Maryam] Ibn Ishaq said: He made mention of her orphanhood, then related her account and the account of Zakariyya, and what he supplicated for and what He granted him when He bestowed Yahya upon him. Then He mentioned Maryam and the words of the angels to her: "O Maryam, indeed God has chosen you and purified you and chosen you above the women of the worlds. O Maryam, be devoutly obedient to your Lord and prostrate and bow with those who bow." God, mighty and majestic, says: "That is from the tidings of the unseen which We reveal to you, and you were not with them"—that is, you were not with them—"when they cast their pens as to which of them should take charge of Maryam." [Ibn Hisham's explanation of some unusual words] Ibn Hisham said: "Their pens" means their arrows, that is, the lots with which they drew for her, and the lot of Zakariyya came out, so he took charge of her, according to what al-Hasan b. Abi al-Hasan al-Basri said.
Sirat Ibn Hisham 662No grade recorded
[ كَفَالَةُ جُرَيْجٍ الرَّاهِبِ لِمَرْيَمَ ] قَالَ ابْنُ إسْحَاقَ: كَفَّلَهَا هَاهُنَا جُرَيْجٌ الرَّاهِبُ، رَجُلٌ مِنْ بَنِي إسْرَائِيلَ نَجَّارٌ، خَرَجَ السَّهْمُ عَلَيْهِ بِحَمْلِهَا، فَحَمَلَهَا، وَكَانَ زَكَرِيَّا قَدْ كَفَّلَهَا قَبْلَ ذَلِكَ، فَأَصَابَتْ بَنِي إسْرَائِيلَ أَزْمَةٌ شَدِيدَةٌ، فَعَجَزَ زَكَرِيَّا عَنْ حَمْلِهَا، فَاسْتَهَمُوا عَلَيْهَا أَيُّهُمْ يَكْفُلُهَا فَخَرَجَ السَّهْمُ عَلَى جُرَيْجٍ الرَّاهِبِ بِكُفُولِهَا فَكَفَلَهَا. وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ أَيْ مَا كُنْتَ مَعَهُمْ إذْ يَخْتَصِمُونَ فِيهَا. يُخْبِرُهُ بِخَفِيِّ مَا كَتَمُوا مِنْهُ مِنْ الْعِلْمِ عِنْدَهُمْ، لِتَحْقِيقِ نُبُوَّتِهِ وَالْحُجَّةِ عَلَيْهِمْ بِمَا يَأْتِيهِمْ بِهِ مِمَّا أَخْفَوْا مِنْهُ. ثُمَّ قَالَ: إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ أَيْ هَكَذَا كَانَ أَمْرُهُ، لَا كَمَا تَقُولُونَ فِيهِ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ أَيْ عِنْدَ اللَّهِ وَمِنَ الْمُقَرَّبِينَ وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ يُخْبِرُهُمْ بِحَالَاتِهِ الَّتِي يَتَقَلَّبُ فِيهَا فِي عُمْرِهِ، كَتَقَلُّبِ بَنِي آدَمَ فِي أَعْمَارِهِمْ، صِغَارًا وَكِبَارًا، إلَّا أَنَّ اللَّهَ خَصَّهُ بِالْكَلَامِ فِي مَهْدِهِ آيَةً لِنُبُوَّتِهِ، وَتَعْرِيفًا لِلْعِبَادِ بِمَوَاقِعِ قُدْرَتِهِ. قَالَتْ رَبِّ أَنَّى يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ؟ قَالَ كَذَلِكِ اللَّهِ يَخْلُقُ مَا يَشَاءُ أَيْ يَصْنَعُ مَا أَرَادَ، وَيَخْلُقُ مَا يَشَاءُ مِنْ بَشَرٍ أَوْ غَيْرِ بَشَرٍ إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ مِمَّا يَشَاءُ وَكَيْفَ شَاءَ، فَيَكُونُ كَمَا أَرَادَ
✧ [The sponsorship of Jurayj the monk for Maryam] Ibn Isḥāq said: Here Jurayj the monk sponsored her, a man of the Children of Israʾil, a carpenter. The lot fell upon him for carrying her, so he carried her. Zakariyyā had sponsored her before that, but a severe famine afflicted the Children of Israʾil, so Zakariyyā became unable to carry her. They cast lots over her as to which of them would sponsor her, and the lot fell upon Jurayj the monk for her sponsorship, so he sponsored her. And you were not with them when they were disputing, meaning you were not with them when they were disputing over her. He informs him of the hidden matters of the knowledge they concealed from him, to confirm his prophethood and as a proof against them through what he brings to them of what they had hidden of it. Then He said: When the angels said, “O Maryam, indeed Allah gives you glad tidings of a word from Him, whose name is the Messiah, ʿĪsā son of Maryam,” meaning thus was his affair, not as you say about him, distinguished in this world and the Hereafter, meaning with Allah, and among those brought near. And he will speak to people in the cradle and in maturity, and he will be among the righteous. He informs them of his states through which he passes in his lifetime, like the passing of the children of Ādam in their lifetimes, small and great, except that Allah singled him out with speech in his cradle as a sign of his prophethood and to make known to the servants the workings of His power. She said, “My Lord, how can I have a child when no human has touched me?” He said, “Thus does Allah create what He wills,” meaning He does what He wants, and He creates what He wills of human or other than human. When He decrees a matter, He only says to it, “Be,” of what He wills and how He wills, and it is as He desired.
Sirat Ibn Hisham 663No grade recorded
[ مَا نَزَلَ مِنْ الْقُرْآنِ فِي بَيَانِ آيَاتِ عِيسَى عَلَيْهِ السَّلَامُ ] ثُمَّ أَخْبَرَهَا بِمَا يُرِيدُ بِهِ، فَقَالَ: وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ الَّتِي كَانَتْ فِيهِمْ مِنْ عَهْدِ مُوسَى قَبْلَهُ وَالْإِنْجِيلَ كِتَابًا آخَرَ أَحْدَثَهُ اللَّهُ عَزَّ وَجَلَّ إلَيْهِ لَمْ يَكُنْ عِنْدَهُمْ إلَّا ذِكْرُهُ أَنَّهُ كَائِنٌ مِنْ الْأَنْبِيَاءِ بَعْدَهُ وَرَسُولًا إِلَى بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ أَيْ يُحَقِّقُ بِهَا نُبُوَّتِي، أَنِّي رَسُولٌ مِنْهُ إلَيْكُمْ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ الَّذِي بَعَثَنِي إلَيْكُمْ، وَهُوَ رَبِّي وَرَبُّكُمْ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: الْأَكْمَهَ: الَّذِي يُولَدُ أَعْمَى. قَالَ رُؤْبَةُ بْنُ الْعَجَّاجِ: هَرَّجْتُ فَارْتَدَّ ارْتِدَادَ الْأَكْمَهِ ( وَجَمْعُهُ: كُمْهٌ ). قَالَ ابْنُ هِشَامٍ: هَرَّجْتُ: صِحْتُ بِالْأَسَدِ، وَجَلَبْتُ عَلَيْهِ. وَهَذَا الْبَيْتُ فِي أُرْجُوزَةٍ لَهُ. وَأُحْيِي الْمَوْتَى بِإِذْنِ اللَّهِ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ إِنَّ فِي ذَلِكَ لَآيَةً لَكُمْ أَنِّي رَسُولُ اللَّهِ مِنْ اللَّهِ إلَيْكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ أَيْ لِمَا سَبَقَنِي عَنْهَا وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ أَيْ أُخْبِرُكُمْ بِهِ أَنَّهُ كَانَ عَلَيْكُمْ حَرَامًا فَتَرَكْتُمُوهُ، ثُمَّ أُحِلُّهُ لَكُمْ تَخْفِيفًا عَنْكُمْ، فَتُصِيبُونَ يُسْرَهُ وَتَخْرُجُونَ مِنْ تِبَاعَاتِهِ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ أَيْ تبريًّا مِنْ الَّذِينَ يَقُولُونَ فِيهِ، وَاحْتِجَاجًا لِرَبِّهِ عَلَيْهِمْ، فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ أَيْ هَذَا الَّذِي قَدْ حَمَلْتُكُمْ عَلَيْهِ وَجِئْتُكُمْ بِهِ. فَلَمَّا أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ وَالْعُدْوَانَ عَلَيْهِ، قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آمَنَّا بِاللَّهِ هَذَا قَوْلُهُمْ الَّذِي أَصَابُوا بِهِ الْفَضْلَ مِنْ رَبِّهِمْ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ لَا مَا يَقُولُ هَؤُلَاءِ الَّذِينَ يُحَاجُّونَكَ فِيهِ رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ أَيْ هَكَذَا كَانَ قَوْلُهُمْ وَإِيمَانُهُمْ
✧ [What was sent down of the Qur'an in explanation of the signs of Jesus ﷺ ] Then He informed her of what He willed for him, saying: And He will teach him the Book and wisdom, and the Torah which was among them from the time of Moses before him, and the Gospel, another Book which God, mighty and glorious is He, brought anew to him, which they did not have except mention of it that it was to be from the prophets after him; and a messenger to the Children of Israel: "I have come to you with a sign from your Lord," i.e., by which He confirms my prophethood, that I am a messenger from Him to you: "I create for you out of clay the likeness of a bird, then I breathe into it and it becomes a bird by God's permission," the God who sent me to you, and He is my Lord and your Lord; "and I heal the blind and the leper." [Ibn Hisham's explanation of some rare words] Ibn Hisham said: al-akmah is the one born blind. Ruʾbah b. al-ʿAjjāj said: "I shouted and it turned back like the turning back of the akmah" (its plural is kumh). Ibn Hisham said: harrajtu means I shouted at the lion and raised a clamour against it. This verse is in a poem of his. "And I bring the dead to life by God's permission, and I tell you what you eat and what you store up in your houses. Surely in that is a sign for you that I am the messenger of God from God to you, if you are believers. And confirming what is before me of the Torah," i.e., confirming what preceded me concerning it, "and to make lawful for you some of that which was forbidden to you," i.e., I inform you that it had been forbidden to you, and you abandoned it, then I make it lawful for you as a lightening for you, so you attain its ease and exit from its liabilities. "I have come to you with a sign from your Lord; so fear God and obey me. Surely God is my Lord and your Lord," i.e., a disavowal of those who say what they say about him, and an argument for his Lord against them; "so worship Him; this is a straight path," i.e., this is what I have carried you upon and come to you with. When Jesus sensed disbelief from them and aggression against him, he said: "Who are my helpers unto God?" The disciples said: "We are God's helpers; we believe in God," this is their saying by which they attained the bounty from their Lord; "and bear witness that we are Muslims," not what these people say who dispute with you about him: "Our Lord, we believe in what You have sent down, and we have followed the messenger; so write us down with the witnesses," i.e., thus was their saying and their faith.
Sirat Ibn Hisham 664No grade recorded
[ رَفْعُ عِيسَى عَلَيْهِ السَّلَامُ ] ثُمَّ ذَكَرَ ( سُبْحَانَهُ وَتَعَالَى ) رَفْعَهُ عِيسَى إلَيْهِ حَيْنَ اجْتَمَعُوا لِقَتْلِهِ، فَقَالَ: وَمَكَرُوا وَمَكَرَ اللَّهُ وَاللَّهُ خَيْرُ الْمَاكِرِينَ ثُمَّ أَخْبَرَهُمْ وَرَدَّ عَلَيْهِمْ فِيمَا أَقَرُّوا لِلْيَهُودِ بِصَلْبِهِ، كَيْفَ رَفَعَهُ وَطَهَّرَهُ مِنْهُمْ، فَقَالَ: إِذْ قَالَ اللَّهُ يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا إذْ هَمُّوا مِنْكَ بِمَا هَمُّوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَى يَوْمِ الْقِيَامَةِ ثُمَّ الْقِصَّةُ، حَتَّى انْتَهَى إلَى قَوْلِهِ: ذَلِكَ نَتْلُوهُ عَليْكَ يَا مُحَمَّدُ مِنَ الْآيَاتِ وَالذِّكْرِ الْحَكِيمِ الْقَاطِعِ الْفَاصِلِ الْحَقِّ، الَّذِي لَا يُخَالِطُهُ الْبَاطِلُ، مِنْ الْخَبَرِ عَنْ عِيسَى، وَعَمَّا اخْتَلَفُوا فِيهِ مِنْ أَمْرِهِ، فَلَا تَقْبَلَنَّ خَبَرًا غَيْرَهُ. إِنَّ مَثَلَ عِيسَى عِنْدَ اللَّهِ فَاسْتَمِعْ كَمَثَلِ آدَمَ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ الْحَقُّ مِنْ رَبِّكَ أَيْ مَا جَاءَكَ مِنْ الْخَبَرِ عَنْ عِيسَى فَلَا تَكُنْ مِنَ الْمُمْتَرِينَ أَيْ قَدْ جَاءَكَ الْحَقُّ مِنْ رَبِّكَ فَلَا تَمْتَرِيَنَّ فِيهِ، وَإِنْ قَالُوا: خُلِقَ عِيسَى مِنْ غَيْرِ ذَكَرٍ فَقَدْ خَلَقْتُ آدَمَ مِنْ تُرَابٍ، بِتِلْكَ الْقُدْرَةِ مِنْ غَيْرِ أُنْثَى وَلَا ذَكَرٍ، فَكَانَ كَمَا كَانَ عِيسَى لَحْمًا وَدَمًا، وَشَعْرًا وَبَشَرًا، فَلَيْسَ خَلْقُ عِيسَى مِنْ غَيْرِ ذَكَرٍ بِأَعْجَبَ مِنْ هَذَا. فَمَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ أَيْ مِنْ بَعْدِ مَا قَصَصْتُ عَلَيْكَ مِنْ خَبَرِهِ، وَكَيْفَ كَانَ أَمْرُهُ، فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ [ تَفْسِيرُ ابْنِ هِشَامٍ لِبَعْضِ الْغَرِيبِ ] قَالَ ابْنُ هِشَامٍ: قَالَ أَبُو عُبَيْدَةَ: نَبْتَهِلْ: نَدْعُو بِاللَّعْنَةِ، قَالَ أَعْشَى بَنِي قَيْسِ بْنِ ثَعْلَبَةَ:: لَا تَقْعُدَنَّ وَقَدْ أَكَّلْتَهَا حَطَبًا نَعُوذُ مِنْ شَرِّهَا يَوْمًا وَنَبْتَهِلُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. يَقُولُ: نَدْعُو بِاللَّعْنَةِ. وَتَقُولُ الْعَرَبُ: بَهَلَ اللَّهُ فُلَانًا، أَيْ لَعَنَهُ، وَعَلَيْهِ بَهْلَةُ اللَّهِ. ( قَالَ ابْنُ هِشَامٍ ): وَيُقَالُ: بَهْلَةُ اللَّهِ، أَيْ لَعْنَةُ اللَّهِ؛ وَنَبْتَهِلْ أَيْضًا: نَجْتَهِدْ، فِي الدُّعَاءِ. قَالَ ابْنُ إسْحَاقَ: إِنَّ هَذَا الَّذِي جِئْتُ بِهِ مِنْ الْخَبَرِ عَنْ عِيسَى لَهُوَ الْقَصَصُ الْحَقُّ مِنْ أَمْرِهِ وَمَا مِنْ إِلَهٍ إِلَّا اللَّهُ وَإِنَّ اللَّهَ لَهُوَ الْعَزِيزُ الْحَكِيمُ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ عَلِيمٌ بِالْمُفْسِدِينَ قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ فَدَعَاهُمْ إلَى النَّصَفِ، وَقَطَعَ عَنْهُمْ الْحُجَّةَ
✧ [The raising of ʿĪsā ﷺ ] Then He (glorified and exalted be He) mentioned His raising of ʿĪsā to Him when they gathered to kill him, and said: And they schemed, and Allah schemed; and Allah is the best of schemers. Then He informed them and refuted them regarding what they had acknowledged to the Jews about his crucifixion, how He raised him and purified him from them, saying: When Allah said, “O ʿĪsā, I am taking you and raising you to Me and purifying you from those who disbelieved, when they intended against you what they intended, and I will place those who followed you above those who disbelieved until the Day of Resurrection.” Then the story continues until it reaches His saying: That We recite to you, O Muḥammad, of the signs and the wise reminder, the decisive, separating truth, unmixed with falsehood, of the report about ʿĪsā and about what they differed concerning his affair, so do not accept any report other than it. Indeed, the likeness of ʿĪsā before Allah—hear—is as the likeness of Ādam: He created him from dust, then said to him, “Be,” and he was. The truth is from your Lord, meaning what has come to you of the report about ʿĪsā, so be not of the doubters, meaning the truth has come to you from your Lord, so do not doubt it. Even if they say: ʿĪsā was created without a male, I created Ādam from dust, with that same power, without female or male, and he became as ʿĪsā was: flesh and blood, hair and skin. So the creation of ʿĪsā without a male is no more wondrous than this. Then whoever disputes with you about him after what has come to you of knowledge, meaning after what I have narrated to you of his report and how his affair was, say: Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then let us invoke and place the curse of Allah upon the liars. [Ibn Hishām's explanation of some uncommon words] Ibn Hishām said: Abū ʿUbaydah said: nabtahil: we call down curses. Al-Aʿshā of Banū Qays b. Thaʿlabah said: Do not sit after you have fed it firewood; we seek refuge from its evil one day and nabtahil. This verse is in a poem of his. He says: we call down curses. The Arabs say: bahala Allahu fulānan, meaning He cursed him, and upon him is the bahlah of Allah. (Ibn Hishām said): It is also said: bahlat Allah, meaning the curse of Allah; and nabtahil also means: we strive earnestly in supplication. Ibn Isḥāq said: Indeed, this that I have brought you of the report about ʿĪsā is the true narrative of his affair, and there is no deity but Allah, and indeed Allah is the Mighty, the Wise. So if they turn away, then indeed Allah is All-Knowing of the corrupters. Say: O People of the Book, come to a word common between us and you: that we worship none but Allah, and we associate nothing with Him, and none of us takes others as lords besides Allah. So if they turn away, then say: Bear witness that we are Muslims. Thus He called them to fairness and cut off their argument.
Sirat Ibn Hisham 665No grade recorded
[ إبَاؤُهُمْ الْمُلَاعَنَةَ ] فَلَمَّا أَتَى رَسُولَ اللَّهِ ﷺ الْخَبَرُ مِنْ اللَّهِ عَنْهُ، وَالْفَصْلُ مِنْ الْقَضَاءِ بَيْنَهُ وَبَيْنَهُمْ، وَأَمَرَ بِمَا أُمِرَ بِهِ مِنْ مُلَاعَنَتِهِمْ إنْ رَدُّوا ذَلِكَ عَلَيْهِ، دَعَاهُمْ إلَى ذَلِكَ؛ فَقَالُوا لَهُ: يَا أَبَا الْقَاسِمِ، دَعْنَا نَنْظُرْ فِي أَمْرِنَا، ثُمَّ نَأْتِيكَ بِمَا نُرِيدُ أَنْ نَفْعَلَ فِيمَا دَعَوْتنَا إلَيْهِ. فَانْصَرَفُوا عَنْهُ، ثُمَّ خَلَوْا بِالْعَاقِبِ، وَكَانَ ذَا رَأْيِهِمْ، فَقَالُوا: يَا عَبْدَ الْمَسِيحِ، مَاذَا تَرَى ؟ فَقَالَ: وَاَللَّهِ يَا مَعْشَرَ النَّصَارَى لَقَدْ عَرَفْتُمْ أَنَّ مُحَمَّدًا لَنَبِيٌّ مُرْسَلٌ، وَلَقَدْ جَاءَكُمْ بِالْفَصْلِ مِنْ خَبَرِ صَاحِبِكُمْ، وَلَقَدْ عَلِمْتُمْ مَا لَاعَنَ قَوْمٌ نَبِيًّا قَطُّ فَبَقِيَ كَبِيرُهُمْ، وَلَا نَبَتَ صَغِيرُهُمْ، وَإِنَّهُ لَلِاسْتِئْصَالُ مِنْكُمْ إنْ فَعَلْتُمْ، فَإِنْ كُنْتُمْ قَدْ أَبَيْتُمْ إلَّا إلْفَ دِينِكُمْ، وَالْإِقَامَةَ عَلَى مَا أَنْتُمْ عَلَيْهِ مِنْ الْقَوْلِ فِي صَاحِبِكُمْ، فَوَادِعُوا الرَّجُلَ، ثُمَّ انْصَرِفُوا إلَى بِلَادِكُمْ. فَأَتَوْا رَسُولَ اللَّهِ ﷺ، فَقَالُوا: يَا أَبَا الْقَاسِمِ، قَدْ رَأَيْنَا أَلَّا نُلَاعِنَكَ، وَأَنْ نَتْرُكَكَ عَلَى دِينِكَ وَنَرْجِعَ عَلَى دِينِنَا، وَلَكِنْ ابْعَثْ مَعَنَا رَجُلًا مِنْ أَصْحَابِكَ تَرْضَاهُ لَنَا، يَحْكُمْ بَيْنَنَا فِي أَشْيَاءَ اخْتَلَفْنَا فِيهَا مِنْ أَمْوَالِنَا، فَإِنَّكُمْ عِنْدَنَا رِضًا. [ تَوْلِيَةُ أَبِي عُبَيْدَةَ أُمُورَهُمْ ] قَالَ مُحَمَّدُ بْنُ جَعْفَرٍ: فَقَالَ رَسُولُ اللَّهِ ﷺ: ائْتُونِي الْعَشِيَّةَ أَبْعَثْ مَعَكُمْ الْقَوِيَّ الْأَمِينَ. قَالَ: فَكَانَ عُمَرُ بْنُ الْخَطَّابِ يَقُولُ: مَا أَحْبَبْتُ الْإِمَارَةَ قَطُّ حُبِّي إيَّاهَا يَوْمئِذٍ، رَجَاءَ أَنْ أَكُونَ صَاحِبَهَا، فَرُحْتُ إلَى الظُّهْرِ مُهَجِّرًا، فَلَمَّا صَلَّى بِنَا رَسُولُ اللَّهِ ﷺ الظُّهْرَ سَلَّمَ، ثُمَّ نَظَرَ عَنْ يَمِينِهِ وَعَنْ يَسَارِهِ، فَجَعَلْتُ أَتَطَاوَلُ لَهُ لِيَرَانِي، فَلَمْ يَزَلْ يَلْتَمِسُ بِبَصَرِهِ حَتَّى رَأَى أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ، فَدَعَاهُ فَقَالَ: اُخْرُجْ مَعَهُمْ، فَاقْضِ بَيْنَهُمْ بِالْحَقِّ فِيمَا اخْتَلَفُوا فِيهِ. قَالَ عُمَرُ: فَذَهَبَ بِهَا أَبُو عُبَيْدَةَ
✧ [Their refusal of the mutual cursing] When the news from God about them came to the Messenger of God ﷺ, and the decisive ruling between him and them, and he was commanded with what he was commanded regarding invoking mutual cursing upon them if they rejected that against him, he called them to that. They said to him: "O Abū al-Qāsim, let us consider our affair, then we will come to you with what we wish to do regarding what you have called us to." So they turned away from him. Then they were alone with al-ʿĀqib, who was their man of judgment, and said: "O ʿAbd al-Masīḥ, what do you think?" He said: "By God, O assembly of Christians, you know that Muḥammad is a prophet sent by God, and he has brought you the decisive account of your companion. You know that no people ever invoked mutual cursing with a prophet but that their elders remained alive and their young ones grew up. It would be utter destruction for you if you did it. If you refuse anything but remaining in your religion and persisting in what you say about your companion, then make peace with the man and return to your lands." So they came to the Messenger of God ﷺ and said: "O Abū al-Qāsim, we have decided not to invoke mutual cursing with you, and to leave you upon your religion while we return to our religion. But send with us a man from your companions whom you approve of for us, to judge between us in matters concerning our wealth about which we have disagreed, for you are acceptable to us." [Appointing Abū ʿUbaydah over their affairs] Muḥammad b. Jaʿfar said: The Messenger of God ﷺ said: "Come to me in the evening, and I will send with you the strong, the trustworthy one." He said: ʿUmar b. al-Khaṭṭāb used to say: "I never loved authority as much as I loved it that day, hoping that I would be its holder. I went out early before noon. When the Messenger of God ﷺ had prayed the noon prayer with us, he said the salutation, then looked to his right and his left. I began stretching myself so that he would see me, but he kept looking with his gaze until he saw Abū ʿUbaydah b. al-Jarrāḥ. He called him and said: 'Go out with them, and judge between them with truth in what they have disagreed about.'" ʿUmar said: "So Abū ʿUbaydah took it."
Sirat Ibn Hisham 666No grade recorded
نُبَذٌ مِنْ ذِكْرِ الْمُنَافِقِينَ [ ابْنُ أُبَيٍّ وَابْنُ صَيْفِيٍّ ] قَالَ ابْنُ إسْحَاقَ: وَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ - كَمَا حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ - وَسَيِّدُ أَهْلِهَا عَبْدُ اللَّهِ بْنُ أُبَيٍّ ( ابْنُ ) سَلُولَ الْعَوْفِيُّ. ثُمَّ أَحَدُ بَنِي الْحُبْلَى، لَا يَخْتَلِفُ عَلَيْهِ فِي شَرَفِهِ ( مِنْ قَوْمِهِ ) اثْنَانِ، لَمْ تَجْتَمِعْ الْأَوْسُ وَالْخَزْرَجُ قَبْلَهُ وَلَا بَعْدَهُ عَلَى رَجُلٍ مِنْ أَحَدِ الْفَرِيقَيْنِ، حَتَّى جَاءَ الْإِسْلَامُ، غَيَّرَهُ، وَمَعَهُ فِي الْأَوْسِ رَجُلٌ، هُوَ فِي قَوْمِهِ مِنْ الْأَوْسِ شَرِيفٌ مُطَاعٌ، أَبُو عَامِرٍ عَبْدُ عَمْرِو بْنِ صَيْفِيِّ بْنِ النُّعْمَانِ، أَحَدُ بَنِي ضُبَيْعَةَ بْنِ زَيْدٍ، وَهُوَ أَبُو حَنْظَلَةَ، الْغَسِيلُ يَوْمَ أُحُدٍ، وَكَانَ قَدْ تَرَهَّبَ فِي الْجَاهِلِيَّةِ وَلَبِسَ الْمُسُوحَ، وَكَانَ يُقَالُ لَهُ: الرَّاهِبُ. فَشَقِيَا بِشَرَفِهِمَا وَضَرَّهُمَا. [ إسْلَامُ ابْنِ أُبَيٍّ ] فَأَمَّا عَبْدُ اللَّهِ بْنُ أُبَيٍّ فَكَانَ قَوْمُهُ قَدْ نَظَمُوا لَهُ الْخَرَزَ لِيُتَوِّجُوهُ ثُمَّ يُمَلِّكُوهُ عَلَيْهِمْ، فَجَاءَهُمْ اللَّهُ تَعَالَى بِرَسُولِهِ ﷺ، وَهُمْ عَلَى ذَلِكَ. فَلَمَّا انْصَرَفَ قَوْمُهُ عَنْهُ إلَى الْإِسْلَامِ ضَغِنَ، وَرَأَى أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ اسْتَلَبَهُ مُلْكًا. فَلَمَّا رَأَى قَوْمَهُ قَدْ أَبَوْا إلَّا الْإِسْلَامِ دَخَلَ فِيهِ كَارِهًا مُصِرًّا عَلَى نِفَاقٍ وَضِغْنٍ. [ إصْرَارُ ابْنِ صَيْفِيٍّ عَلَى كُفْرِهِ ] وَأَمَّا أَبُو عَامِرٍ فَأَبَى إلَّا الْكُفْرَ وَالْفِرَاقَ لِقَوْمِهِ حِينَ اجْتَمَعُوا عَلَى الْإِسْلَامِ، فَخَرَجَ مِنْهُمْ إلَى مَكَّةَ بِبِضْعَةَ عَشَرَ رَجُلًا مُفَارِقًا لِلْإِسْلَامِ وَلِرَسُولِ اللَّهِ ﷺ، فَقَالَ رَسُولُ اللَّهِ ﷺ - كَمَا حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي أُمَامَةَ عَنْ بَعْضِ آلِ حَنْظَلَةَ بْنِ أَبِي عَامِرٍ -: لَا تَقُولُوا: الرَّاهِبَ، وَلَكِنْ قُولُوا: الْفَاسِقَ
✧ Glimpses of the mention of the hypocrites [Ibn Ubayy and Ibn Ṣayfī] Ibn Isḥāq said: The Messenger of Allah ﷺ came to Madinah—as ʿĀṣim b. ʿUmar b. Qatādah narrated to me—while the chief of its people was ʿAbd Allāh b. Ubayy b. Salūl al-ʿAwfī, then one of the Banū al-Ḥublā, no two men of his people disputed his nobility; the Aws and the Khazraj had not, before him or after him, united upon a man from either of the two parties, until Islam came and changed him. And with him among the Aws was a man who was noble and obeyed among his people of the Aws: Abū ʿĀmir ʿAbd ʿAmr b. Ṣayfī b. al-Nuʿmān, one of the Banū Ḍubayʿa b. Zayd, and he was the father of Ḥanẓala, the one washed by angels on the day of Uḥud. He had become a monk in the Jāhiliyya and worn hair-cloth garments, and he was called al-Rāhib (the monk). They were both wretched in their nobility, and it harmed them. [The Islam of Ibn Ubayy] As for ʿAbd Allāh b. Ubayy, his people had strung beads for him to crown him and then make him king over them, when Allah Almighty brought them His Messenger ﷺ while they were in that state. When his people turned away from him to Islam, he bore malice, and he saw that the Messenger of Allah ﷺ had robbed him of a kingdom. When he saw that his people would accept nothing but Islam, he entered it reluctantly, persisting in hypocrisy and malice. [The persistence of Ibn Ṣayfī in his disbelief] As for Abū ʿĀmir, he would accept nothing but disbelief and separation from his people when they united upon Islam, so he left them for Makkah with some ten odd men, separating himself from Islam and from the Messenger of Allah ﷺ. The Messenger of Allah ﷺ said—as Muḥammad b. Abī Umāma narrated to me from some of the family of Ḥanẓala b. Abī ʿĀmir—: "Do not say 'the monk,' but say 'the transgressor' (al-fāsiq)."
Sirat Ibn Hisham 667No grade recorded
[ مَا نَالَ ابْنَ صَيْفِيٍّ جَزَاءَ تَعْرِيضِهِ بِالرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي جَعْفَرُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْحَكَمِ، وَكَانَ قَدْ أَدْرَكَ وَسَمِعَ، وَكَانَ رَاوِيَةً: أَنَّ أَبَا عَامِرٍ أَتَى رَسُولَ اللَّهِ ﷺ حِينَ قَدِمَ الْمَدِينَةَ، قَبْلَ أَنْ يَخْرُجَ إلَى مَكَّةَ، فَقَالَ: مَا هَذَا الدِّينُ الَّذِي جِئْتَ بِهِ ؟ فَقَالَ: جِئْتُ بِالْحَنِيفِيَّةِ دِينِ إبْرَاهِيمَ، قَالَ: فَأَنَا عَلَيْهَا؛ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: إنَّكَ لَسْتَ عَلَيْهَا؛ قَالَ: بَلَى قَالَ: إنَّكَ أَدَخَلْتَ يَا مُحَمَّدُ فِي الْحَنِيفِيَّةِ مَا لَيْسَ مِنْهَا قَالَ: مَا فَعَلْتُ، وَلَكِنِّي جِئْتُ بِهَا بَيْضَاءَ نَقِيَّةً؛ قَالَ: الْكَاذِبُ أَمَاتَهُ اللَّهُ طَرِيدًا غَرِيبًا وَحِيدًا - يُعَرِّضُ بِرَسُولِ اللَّهِ ﷺ - أَيْ أَنَّكَ جِئْتَ بِهَا كَذَلِكَ. قَالَ رَسُولُ اللَّهِ ﷺ: أَجَلْ، فَمَنْ كَذَبَ فَفَعَلَ اللَّهُ تَعَالَى ذَلِكَ بِهِ. فَكَانَ هُوَ ذَلِكَ عَدُوَّ اللَّهِ، خَرَجَ إلَى مَكَّةَ، فَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ خَرَجَ إلَى الطَّائِفِ. فَلَمَّا أَسْلَمَ أَهْلُ الطَّائِفِ لَحِقَ بِالشَّامِ. فَمَاتَ بِهَا طَرِيدًا غَرِيبًا وَحِيدًا
✧ [What befell Ibn Sayfī as recompense for his allusion to the Messenger ﷺ] Ibn Isḥāq said: Jaʿfar b. ʿAbd Allāh b. Abī al-Ḥakam, who had reached the period [of the Prophet] and heard [traditions] and was a transmitter, related to me that Abū ʿĀmir came to the Messenger of God ﷺ when he arrived in Madinah, before he went out to Makkah, and said: "What is this religion that you have brought?" He said: "I have brought the ḥanīfiyyah, the religion of Abraham." He said: "Then I am upon it." The Messenger of God ﷺ said to him: "You are not upon it." He said: "Yes, I am." He said: "You have, O Muḥammad, introduced into the ḥanīfiyyah what is not of it." He said: "I have not done so; rather, I have brought it white and pure." He said: "May God cause the liar to die as a fugitive, a stranger, alone," — alluding to the Messenger of God ﷺ, meaning that you have brought it in that manner. The Messenger of God ﷺ said: "Yes, so whoever lies, may God Most High do that to him." Thus he, the enemy of God, was that one. He went out to Makkah, and when the Messenger of God ﷺ conquered Makkah, he went out to al-Ṭāʾif. When the people of al-Ṭāʾif submitted, he joined Syria and died there as a fugitive, a stranger, alone.
Sirat Ibn Hisham 668No grade recorded
[ الِاحْتِكَامُ إلَى قَيْصَرَ فِي مِيرَاثِهِ ] وَكَانَ قَدْ خَرَجَ مَعَهُ عَلْقَمَةُ بْنُ عُلَاثَةَ بْنِ عَوْفِ بْنِ الْأَحْوَصِ بْنِ جَعْفَرِ بْنِ كِلَابٍ وَكِنَانَةُ بْنُ عَبْدِ يالِيلَ بْنِ عَمْرِو بْنِ عُمَيْرٍ الثَّقَفِيُّ، فَلَمَّا مَاتَ اخْتَصَمَا فِي مِيرَاثِهِ إلَى قَيْصَرَ، صَاحِبِ الرُّومِ. فَقَالَ قَيْصَرُ: يَرِثُ أَهْلُ الْمَدَرِ أَهْلَ الْمَدَرِ، وَيَرِثُ أَهْلُ الْوَبَرِ أَهْلَ الْوَبَرِ، فَوَرِثَهُ كِنَانَةُ بْنُ عَبْدِ يَالِيلَ بِالْمَدَرِ دُونَ عَلْقَمَةَ
✧ [Recourse to Caesar concerning his inheritance] With him had gone out ʿAlqamah b. ʿUlāthah b. ʿAwf b. al-Aḥwaṣ b. Jaʿfar b. Kilāb and Kinānah b. ʿAbd Yālīl b. ʿAmr b. ʿUmayr al-Thaqafī. When he died, they disputed his inheritance before Caesar, the ruler of the Byzantines. Caesar said: 'The settled people inherit the settled people, and the nomads inherit the nomads.' So Kinānah b. ʿAbd Yālīl inherited him by virtue of settled residence, to the exclusion of ʿAlqamah.
Sirat Ibn Hisham 669No grade recorded
[ هِجَاءُ كَعْبٍ لِابْنِ صَيْفِيٍّ ] فَقَالَ كَعْبُ بْنُ مَالِكٍ لِأَبِي عَامِرٍ فِيمَا صَنَعَ:: مَعَاذَ اللَّهِ مِنْ عَمَلٍ خَبِيثٍ كَسَعْيِكَ فِي الْعَشِيرَةِ عَبْدَ عَمْرٍو فَإِمَّا قُلْتَ لِي شَرَفٌ وَنَخْلٌ فَقِدْمًا بِعْتَ إيمَانًا بِكُفْرِ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: فَإِمَّا قُلْتَ لِي شَرَفٌ وَمَالٌ قَالَ ابْنُ إسْحَاقَ: وَأَمَّا عَبْدُ اللَّهِ بْنُ أُبَيٍّ فَأَقَامَ عَلَى شَرَفِهِ فِي قَوْمِهِ مُتَرَدِّدًا، حَتَّى غَلَبَهُ الْإِسْلَامُ، فَدَخَلَ فِيهِ كَارِهًا
✧ Kaʿb's satire against Ibn Ṣayfī: Kaʿb b. Mālik said concerning Abū ʿĀmir for what he had done:: I seek refuge with God from a vile deed like your striving among the clan, ʿAbd ʿAmr. For if you said to me, 'Nobility and palm trees,' then long ago you sold faith for unbelief. Ibn Hishām said: And it is recited: 'For if you said to me, Nobility and wealth.' Ibn Isḥāq said: As for ʿAbd Allāh b. Ubayy, he remained upon his nobility among his people, wavering, until Islam overcame him, and he entered it unwillingly.
Sirat Ibn Hisham 670No grade recorded
[ خُرُوجُ قَوْمِ ابْنِ أُبَيٍّ عَلَيْهِ وَشِعْرُهُ فِي ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مُحَمَّدُ بْنُ مُسْلِمٍ الزُّهْرِيُّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ أُسَامَةَ بْنِ زَيْدِ بْنِ حَارِثَةَ، حِبِّ رَسُولِ اللَّهِ ﷺ، قَالَ: رَكِبَ رَسُولُ اللَّهِ ﷺ إلَى سَعْدِ بْنِ عُبَادَةَ يَعُودُهُ مِنْ شَكْوٍ أَصَابَهُ عَلَى حِمَارٍ عَلَيْهِ إكَافٌ، فَوْقَهُ قَطِيفَةٌ فَدَكِيَّةٌ مُخْتَطِمَةٌ بِحَبْلِ مِنْ لِيفٍ، وَأَرْدَفَنِي رَسُولُ اللَّهِ ﷺ خَلْفَهُ. قَالَ: فَمَرَّ بِعَبْدِ اللَّهِ بْنِ أُبَي، وَهُوَ ( فِي ) ظِلِّ مُزَاحِمٍ أُطُمِهِ. قَالَ ابْنُ هِشَامٍ: مُزَاحِمٌ: اسْمُ الْأُطُمِ. قَالَ ابْنُ إسْحَاقَ: وَحَوْلَهُ رِجَالٌ مِنْ قَوْمِهِ. فَلَمَّا رَآهُ رَسُولُ اللَّهِ ﷺ تَذَمَّمَ مِنْ أَنْ يُجَاوِزَهُ حَتَّى يَنْزِلَ فَنَزَلَ فَسَلَّمَ ثُمَّ جَلَسَ قَلِيلًا فَتَلَا الْقُرْآنَ وَدَعَا إلَى اللَّهِ عَزَّ وَجَلَّ، وَذَكَّرَ بِاَللَّهِ وَحَذَّرَ، وَبَشَّرَ وَأَنْذَرَ قَالَ: وَهُوَ زَامٌّ لَا يَتَكَلَّمُ، حَتَّى إذَا فَرَغَ رَسُولُ اللَّهِ ﷺ مِنْ مَقَالَتِهِ، قَالَ: يَا هَذَا، إنَّهُ لَا أَحْسَنُ مِنْ حَدِيثِكَ هَذَا إنْ كَانَ حَقًّا فَاجْلِسْ فِي بَيْتِكَ فَمَنْ جَاءَكَ لَهُ فَحَدِّثْهُ إيَّاهُ، ( و ) مَنْ لَمْ يَأْتِكَ فَلَا تَغْتُتْهُ بِهِ، وَلَا تَأْتِهِ فِي مَجْلِسِهِ بِمَا يَكْرَهُ مِنْهُ. قَالَ: فَقَالَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ فِي رِجَالٍ كَانُوا عِنْدَهُ مِنْ الْمُسْلِمِينَ: بَلَى، فَاغْشَنَا بِهِ، وَأْتِنَا فِي مَجَالِسِنَا وَدُورِنَا وَبُيُوتِنَا، فَهُوَ وَاَللَّهِ مِمَّا نُحِبُّ، وَمِمَّا أَكْرَمَنَا اللَّهُ بِهِ وَهَدَانَا لَهُ، فَقَالَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ حِينَ رَأَى مِنْ خِلَافِ قَوْمِهِ مَا رَأَى: مَتَى مَا يَكُنْ مَوْلَاكَ خَصْمَكَ لَا تَزَلْ تَذِلُّ وَيَصْرَعْكَ الَّذِينَ تُصَارِعُ وَهَلْ يَنْهَضُ الْبَازِي بِغَيْرِ جَنَاحِهِ وَإِنْ جُذَّ يَوْمًا رِيشُهُ فَهُوَ وَاقِعُ قَالَ ابْنُ هِشَامٍ: الْبَيْتُ الثَّانِي عَنْ غَيْرِ ابْنِ إسْحَاقَ
✧ [The departure of Ibn Ubayy's people against him and his poetry concerning that] Ibn Isḥāq said: Muḥammad b. Muslim al-Zuhrī related to me, from ʿUrwah b. al-Zubayr, from Usāmah b. Zayd b. Ḥārithah, the beloved of the Messenger of God ﷺ, who said: The Messenger of God ﷺ rode to Saʿd b. ʿUbādah to visit him during an illness that had befallen him, on a donkey with a packsaddle, over which was a Fadakī velvet cloth, its noseband made of a palm-fiber rope, and the Messenger of God ﷺ seated me behind him. He said: He passed by ʿAbd Allāh b. Ubayy while he was in the shade of Muzāḥim, his fortress. Ibn Hishām said: Muzāḥim is the name of the fortress. Ibn Isḥāq said: Around him were men of his people. When the Messenger of God ﷺ saw him, he felt it improper to pass him by without dismounting, so he dismounted, greeted, then sat for a little while, recited the Qurʾān, called to God Almighty, reminded of God, warned, gave glad tidings, and cautioned. He said: And he was silent, not speaking, until when the Messenger of God ﷺ finished his speech, he said: O this one, there is nothing better than this speech of yours if it is true. So sit in your house, and whoever comes to you, tell it to him; and whoever does not come to you, do not burden him with it, and do not come to him in his gathering with what he dislikes of it. He said: Then ʿAbd Allāh b. Rawāḥah said, among men of the Muslims who were with him: Yes, come to us with it, and come to us in our gatherings, our dwellings, and our houses, for it is, by God, among what we love, and among what God has honored us with and guided us to. Then ʿAbd Allāh b. Ubayy said, when he saw from his people's opposition what he saw: Whenever your patron is your adversary, you will not cease to be humiliated, and those you wrestle will throw you down. Can a falcon rise without its wings? If one day its feathers are clipped, it falls. Ibn Hishām said: The second verse is from other than Ibn Isḥāq.
Sirat Ibn Hisham 671No grade recorded
[ غَضَبُ الرَّسُولِ ﷺ مِنْ كَلَامِ ابْنِ أُبَيٍّ ] قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي الزُّهْرِيُّ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ، عَنْ أُسَامَةَ، قَالَ وَقَامَ رَسُولُ اللَّهِ ﷺ، فَدَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ، وَفِي وَجْهِهِ مَا قَالَ عَدُوُّ اللَّهِ ابْنُ أُبَيٍّ، فَقَالَ: وَاَللَّهِ يَا رَسُولَ اللَّهِ إنِّي لَأَرَى فِي وَجْهِكَ شَيْئًا، لَكَأَنَّكَ سَمِعْتَ شَيْئًا تَكْرَهُهُ؛ قَالَ: أَجَلْ، ثُمَّ أَخْبَرَهُ بِمَا قَالَ ابْنُ أُبَيٍّ: فَقَالَ سَعْدٌ: يَا رَسُولَ اللَّهِ، اُرْفُقْ بِهِ، فَوَاَللَّهِ لَقَدْ جَاءَنَا اللَّهُ بِكَ، وَإِنَّا لَنَنْظِمُ لَهُ الْخَرَزَ لِنُتَوِّجَهُ، فَوَاَللَّهِ إنَّهُ لَيَرَى أَنْ قَدْ سَلَبْتُهُ مُلْكًا
✧ [The anger of the Messenger ﷺ at the words of Ibn Ubayy] Ibn Isḥāq said: al-Zuhrī related to me, from ʿUrwah b. al-Zubayr, from Usāmah, who said: The Messenger of God ﷺ arose and entered upon Saʿd b. ʿUbādah, and in his face was what the enemy of God Ibn Ubayy had said. He said, 'By God, O Messenger of God, I see something in your face, as if you have heard something you dislike.' He said, 'Yes.' Then he informed him of what Ibn Ubayy had said. Saʿd said, 'O Messenger of God, be gentle with him. By God, God brought you to us while we were stringing beads to crown him. By God, he thinks that you have robbed him of a kingdom.'
Sirat Ibn Hisham 604No grade recorded
مِنْ اجْتَمَعَ إلَى يَهُودَ مِنْ مُنَافِقِي الْأَنْصَارِ [ مِنْ بَنِي عَمْرٍو المنافقين في المدينة ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ انْضَافَ إلَى يَهُودَ، مِمَّنْ سُمِّيَ لَنَا مِنْ الْمُنَافِقِينَ مِنْ الْأَوْسِ وَالْخَزْرَجِ، وَاَللَّهُ أَعْلَمُ. مِنْ الْأَوْسِ، ثُمَّ مِنْ بَنِي عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ، ثُمَّ مِنْ بَنِي لَوْذَانِ بْنِ عَمْرِو بْنِ عَوْفٍ، زُوَيُّ بْنُ الْحَارِثِ. [ مِنْ بَنِي خُبَيْبٍ المنافقين في المدينة ] وَمِنْ بَنِي خُبَيْبِ بْنِ عَمْرِو بْنِ عَوْفٍ: جُلَاسُ بْنُ سُوَيْدِ بْنِ الصَّامِتِ، وَأَخُوهُ الْحَارِثُ بْنُ سُوَيْدٍ. [ شَيْءٌ عَنْ جُلَاسَ المنافقين في المدينة ] وَجُلَاسُ الَّذِي قَالَ - وَكَانَ مِمَّنْ تَخَلَّفَ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ - لَئِنْ كَانَ هَذَا الرَّجُلُ صَادِقًا لَنَحْنُ شَرٌّ مِنْ الْحُمُرِ. فَرَفَعَ ذَلِكَ مِنْ قَوْلِهِ إلَى رَسُولِ اللَّهِ ﷺ عُمَيْرُ بْنُ سَعْدٍ، أَحَدُهُمْ، وَكَانَ فِي حِجْرِ جُلَاسَ، خَلَفَ جُلَاسَ عَلَى أُمِّهِ بَعْدَ أَبِيهِ، فَقَالَ لَهُ عُمَيْرُ بْنُ سَعْدٍ: وَاَللَّهِ يَا جُلَاسُ، إنَّكَ لَأَحَبُّ النَّاسِ إلَيَّ، وَأَحْسَنُهُمْ عِنْدِي يَدًا، وَأَعَزُّهُمْ عَلَيَّ أَنْ يُصِيبَهُ شَيْءٌ يَكْرَهُهُ، وَلَقَدْ قُلْتَ مَقَالَةً لَئِنْ رَفَعْتُهَا عَلَيْكَ لَأَفْضَحَنَّكَ، وَلَئِنْ صَمَتُّ عَلَيْهَا لَيَهْلِكَنَّ دِينِي، وَلَإِحْدَاهُمَا أَيْسَرُ عَلَيَّ مِنْ الْأُخْرَى. ثُمَّ مَشَى إلَى رَسُولِ اللَّهِ ﷺ، فَذَكَرَ لَهُ مَا قَالَ جُلَاسُ، فَحَلَفَ جُلَاسُ بِاَللَّهِ لِرَسُولِ اللَّهِ ﷺ: لَقَدْ كَذَبَ عَلَيَّ عُمَيْرٌ، وَمَا قُلْتُ مَا قَالَ عُمَيْرُ بْنُ سَعْدٍ. فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِ: يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ فِي الْأَرْضِ مِنْ وَلِيٍّ وَلَا نَصِيرٍ قَالَ ابْنُ هِشَامٍ: الْأَلِيمُ: الْمُوجِعُ. قَالَ ذُو الرُّمَّةِ يَصِفُ إبِلًا:: وَتَرْفَعُ مِنْ صُدُورِ شَمَرْدَلَاتٍ يَصُكُّ وُجُوهَهَا وَهَجٌ أَلِيمُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ. قَالَ ابْنُ إسْحَاقَ: فَزَعَمُوا أَنَّهُ تَابَ فَحَسُنَتْ تَوْبَتُهُ، حَتَّى عُرِفَ مِنْهُ الْخَيْرُ وَالْإِسْلَامُ.
✧ Those of the hypocrites of the Helpers who joined the Jews [Of the hypocrites of Banū ʿAmr in Madinah] Ibn Isḥāq said: Among those who attached themselves to the Jews, of those named to us from the hypocrites of the Aws and the Khazraj—and God knows best—of the Aws, then of Banū ʿAmr b. ʿAwf b. Mālik b. al-Aws, then of Banū Lawdhān b. ʿAmr b. ʿAwf: Zuwayy b. al-Ḥārith. [Of the hypocrites of Banū Khubayb in Madinah] And of Banū Khubayb b. ʿAmr b. ʿAwf: Julās b. Suwayd b. al-Ṣāmit and his brother al-Ḥārith b. Suwayd. [Something about Julās among the hypocrites in Madinah] And Julās is the one who said—and he was among those who stayed behind from the Messenger of God ﷺ in the expedition of Tabūk—"If this man is truthful, we are worse than donkeys." That saying of his was reported to the Messenger of God ﷺ by ʿUmayr b. Saʿd, one of them, who was in the care of Julās; Julās had succeeded his father with regard to his mother after his father. ʿUmayr b. Saʿd said to him: "By God, O Julās, you are the dearest of people to me, the best of them in my eyes in kindness, and the most precious of them to me that anything hateful should befall him; and you have said a saying which, if I report it against you, will disgrace you, and if I keep silent about it, my religion will perish; and one of the two is easier for me than the other." Then he went to the Messenger of God ﷺ and mentioned to him what Julās had said. Julās swore by God to the Messenger of God ﷺ: "ʿUmayr has lied against me, and I did not say what ʿUmayr b. Saʿd said." Then God, exalted and majestic, revealed concerning him: "They swear by God they did not say it, but they did say the word of disbelief and disbelieved after their submission, and they aspired to what they did not attain, and they found fault only because God and His Messenger enriched them of His bounty. If they repent, it will be better for them, but if they turn away, God will punish them with a painful punishment in this world and the Hereafter, and they will have no protector or helper on earth." Ibn Hishām said: al-alīm means al-mūjiʿ (painful). Dhū al-Rumma said, describing camels: "And they raise from the chests of sturdy, tall camels; a scorching, painful heat strikes their faces." And this line is in a poem of his. Ibn Isḥāq said: They alleged that he repented, and his repentance was good, until good and submission were known of him.
Sirat Ibn Hisham 605No grade recorded
[ شَيْءٌ عَنْ الْحَارِثِ بْنِ سُوَيْدٍ المنافقين في المدينة ] وَأَخُوهُ الْحَارِثُ بْنُ سُوَيْدٍ، الَّذِي قَتَلَ الْمُجَذَّرَ بْنَ ذِيَادٍ الْبَلَوِيَّ، وَقَيْسَ بْنَ زَيْدٍ، أَحَدَ بَنِي ضُبَيْعَةَ، يَوْمَ أُحُدٍ. خَرَجَ مَعَ الْمُسْلِمِينَ، وَكَانَ مُنَافِقًا، فَلَمَّا الْتَقَى النَّاسُ عَدَا عَلَيْهِمَا، فَقَتَلَهُمَا ثُمَّ لَحِقَ بِقُرَيْشٍ. قَالَ ابْنُ هِشَامٍ: وَكَانَ الْمُجَذَّرُ بْنُ ذِيَادٍ قَتَلَ سُوَيْدَ بْنَ صَامِتٍ فِي بَعْضِ الْحُرُوبِ الَّتِي كَانَتْ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ، فَلَمَّا كَانَ يَوْمُ أُحُدٍ طَلَبَ الْحَارِثُ بْنُ سُوَيْدٍ غُرَّةَ الْمُجَذَّرِ بْنِ ذِيَادٍ، لِيَقْتُلهُ بِأَبِيهِ، فَقَتَلَهُ وَحْدَهُ، وَسَمِعْتُ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ يَقُولُ: وَالدَّلِيلُ عَلَى أَنَّهُ لَمْ يَقْتُلْ قَيْسَ بْنَ زَيْدٍ، أَنَّ ابْنَ إسْحَاقَ لَمْ يَذْكُرْهُ فِي قَتْلَى أُحُدٍ. قَالَ ابْنُ إسْحَاقَ؛ قَتَلَ سُوَيْدَ بْنَ صَامِتٍ مُعَاذُ بْنُ عَفْرَاءَ غِيلَةً، فِي غَيْرِ حَرْبٍ، رَمَاهُ بِسَهْمٍ فَقَتَلَهُ قَبْلَ يَوْمِ بُعَاثٍ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا يَذْكُرُونَ - قَدْ أَمَرَ عُمَرَ بْنَ الْخَطَّابِ بِقَتْلِهِ إنْ هُوَ ظَفِرَ بِهِ، فَفَاتَهُ، فَكَانَ بِمَكَّةَ، ثُمَّ بَعَثَ إلَى أَخِيهِ جُلَاسَ يَطْلُبُ التَّوْبَةَ، لِيَرْجِعَ إلَى قَوْمِهِ. فَأَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى فِيهِ - فِيمَا بَلَغَنِي عَنْ ابْنِ عَبَّاسٍ -: كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ إلَى آخِرِ الْقِصَّةِ. [ مِنْ بَنِي ضَبِيعَةَ المنافقين في المدينة ] وَمِنْ بَنِي ضُبَيْعَةَ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفٍ: بِجَادُ بْنُ عُثْمَانَ بْنِ عَامِرٍ. [ مِنْ بَنِي لَوْذَانَ المنافقين في المدينة ] وَمِنْ بَنِي لَوْذَانَ بْنِ عَمْرِو بْنِ عَوْفٍ: نَبْتَلُ بْنُ الْحَارِثِ، وَهُوَ الَّذِي قَالَ لَهُ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي -: مَنْ أَحَبَّ أَنْ يَنْظُرَ إلَى الشَّيْطَانِ، فَلْيَنْظُرْ إلَى نَبْتَلَ بْنِ الْحَارِثِ وَكَانَ رَجُلًا جَسِيمًا أَذْلَمَ ثَائِرَ شَعْرِ الرَّأْسِ أَحْمَرَ الْعَيْنَيْنِ أَسْفَعَ الْخَدَّيْنِ وَكَانَ يَأْتِي رَسُولَ اللَّهِ ﷺ يَتَحَدَّثُ إلَيْهِ فَيَسْمَعُ مِنْهُ، ثُمَّ يَنْقُلُ حَدِيثَهُ إلَى الْمُنَافِقِينَ؛ وَهُوَ الَّذِي قَالَ: إنَّمَا مُحَمَّدٌ أُذُنٌ، مَنْ حَدَّثَهُ شَيْئًا صَدَّقَهُ. فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِ: وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ رِجَالِ بَلْعِجْلَانَ أَنَّهُ حُدِّثَ: أَنَّ جِبْرِيلَ عَلَيْهِ السِّلَامُ أَتَى رَسُولَ اللَّهِ ﷺ فَقَالَ لَهُ إنَّهُ يَجْلِسُ إلَيْكَ رَجُلٌ أَذْلَمُ، ثَائِرُ شَعْرِ الرَّأْسِ، أَسْفَعُ الْخَدَّيْنِ أَحْمَرُ الْعَيْنَيْنِ، كَأَنَّهُمَا قِدْرَانِ مِنْ صُفْرٍ، كَبِدُهُ أَغْلَظُ مِنْ كَبِدِ الْحِمَارِ، يَنْقُلُ حَدِيثَكَ إلَى الْمُنَافِقِينَ، فَاحْذَرْهُ. وَكَانَتْ تِلْكَ صِفَّةُ نَبْتَلِ بْنِ الْحَارِثِ، فِيمَا يَذْكُرُونَ
✧ Something regarding al-Ḥārith b. Suwayd, one of the hypocrites in Madinah. And his brother al-Ḥārith b. Suwayd, who killed al-Mujadhdhar b. Dhiyād al-Balawī, and Qays b. Zayd, one of the Banū Ḍubayʿah, on the day of Uḥud. He went out with the Muslims, and he was a hypocrite. When the people met, he attacked the two of them and killed them, then he joined Quraysh. Ibn Hishām said: Al-Mujadhdhar b. Dhiyād had killed Suwayd b. Ṣāmit in one of the wars that took place between the Aws and the Khazraj. When the day of Uḥud came, al-Ḥārith b. Suwayd sought an opportunity against al-Mujadhdhar b. Dhiyād, to kill him in revenge for his father, so he killed him alone. And I heard more than one of the people of knowledge say: The evidence that he did not kill Qays b. Zayd is that Ibn Isḥāq did not mention him among those killed at Uḥud. Ibn Isḥāq said: Muʿādh b. ʿAfrāʾ killed Suwayd b. Ṣāmit treacherously, in no war. He shot him with an arrow and killed him before the day of Buʿāth. Ibn Isḥāq said: The Messenger of God ﷺ—as they mention—had commanded ʿUmar b. al-Khaṭṭāb to kill him if he got hold of him, but he escaped him. He was in Makkah; then he sent to his brother Julās seeking repentance, so that he might return to his people. So God, blessed and exalted be He, revealed concerning him—as it has reached me from Ibn ʿAbbās—: “How shall God guide a people who disbelieved after their belief and bore witness that the Messenger is true, and clear signs came to them? And God guides not the wrongdoing people,” to the end of the narrative. Of the Banū Ḍubayʿah, one of the hypocrites in Madinah. And of the Banū Ḍubayʿah b. Zayd b. Mālik b. ʿAwf b. ʿAmr b. ʿAwf: Bijād b. ʿUthmān b. ʿĀmir. Of the Banū Lawdhān, one of the hypocrites in Madinah. And of the Banū Lawdhān b. ʿAmr b. ʿAwf: Nabtal b. al-Ḥārith. He is the one to whom the Messenger of God ﷺ—as it has reached me—said: “Whoever would love to look at Satan, let him look at Nabtal b. al-Ḥārith.” He was a huge man, dark, with disheveled hair on his head, red eyes, and ruddy cheeks. He used to come to the Messenger of God ﷺ and speak with him and listen to him, then transmit his talk to the hypocrites. He is the one who said: “Muḥammad is only an ear; whoever tells him something, he believes it.” So God, mighty and majestic be He, revealed concerning him: “And among them are those who hurt the Prophet and say, ‘He is an ear.’ Say: ‘An ear of good for you. He believes in God and believes the believers, and is a mercy to those of you who believe. And those who hurt the Messenger of God, for them is a painful punishment.’” Ibn Isḥāq said: Some of the men of Balʿijlān related to me that he was told: Gabriel ﷺ came to the Messenger of God ﷺ and said to him: “There sits with you a dark man with disheveled hair on his head, ruddy cheeks, red eyes, as though they were two pots of brass; his liver is coarser than the liver of a donkey. He transmits your talk to the hypocrites, so beware of him.” And that was the description of Nabtal b. al-Ḥārith, as they mention.
Sirat Ibn Hisham 606No grade recorded
[ مِنْ بَنِي ضَبِيعَةَ المنافقين في المدينة ] وَمِنْ بَنِي ضُبَيْعَةَ: أَبُو حَبِيبَةَ بْنُ الْأَزْعَرِ، وَكَانَ مِمَّنْ بَنَى مَسْجِدَ الضِّرَارِ وَثَعْلَبَةُ بْنُ حَاطِبٍ، وَمُعَتِّبُ بْنُ قُشَيْرٍ، وَهُمَا اللَّذَانِ عَاهَدَا اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنْ الصَّالِحِينَ، إلَخْ الْقِصَّةِ. وَمُعَتِّبٌ الَّذِي قَالَ يَوْمَ أُحُدٍ: لَوْ كَانَ لَنَا مِنْ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا إلَى آخِرِ الْقِصَّةِ. وَهُوَ الَّذِي قَالَ يَوْمَ الْأَحْزَابِ: كَانَ مُحَمَّدٌ يَعِدُنَا أَنْ نَأْكُلَ كُنُوزَ كِسْرَى وَقَيْصَرَ، وَأَحَدُنَا لَا يَأْمَنُ أَنْ يَذْهَبَ إلَى الْغَائِطِ. فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِ: وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا وَالْحَارِثُ بْنُ حَاطِبٍ. [ مُعَتِّبٌ وَابْنَا حَاطِبٍ بَدْرِيُّونَ وَلَيْسُوا مُنَافِقِينَ ] قَالَ ابْنُ هِشَامٍ: مُعَتِّبُ بْنُ قُشَيْرٍ، وَثَعْلَبَةُ وَالْحَارِثُ ابْنَا حَاطِبٍ، وَهُمْ مِنْ بَنِي أُمَيَّةَ بْنِ زَيْدٍ مِنْ أَهْلِ بَدْرٍ وَلَيْسُوا مِنْ الْمُنَافِقِينَ فِيمَا ذَكَرَ لِي مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الْعِلْمِ، وَقَدْ نَسَبَ ابْنُ إسْحَاقَ ثَعْلَبَةَ وَالْحَارِثَ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ فِي أَسْمَاءِ أَهْلِ بَدْرٍ. قَالَ ابْنُ إسْحَاقَ: وَعَبَّادُ بْنُ حُنَيْفٍ، أَخُو سَهْلِ بْنِ حُنَيْفٍ؛ وَبَحْزَجُ، وَهُمْ مِمَّنْ كَانَ بَنَى مَسْجِدَ الضِّرَارِ، وَعَمْرُو بْنُ خِذَامٍ، وَعَبْدُ اللَّهِ بْنُ نَبْتَلَ. [ مِنْ بَنِي ثَعْلَبَةَ المنافقين في المدينة ] وَمِنْ بَنِي ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَوْفٍ: جَارِيَةُ بْنُ عَامِرِ بْنِ الْعَطَّافِ، وَابْنَاهُ: زَيْدٌ وَمُجَمَّعٌ، ابْنَا جَارِيَةَ، وَهُمْ مِمَّنْ اتَّخَذَ مَسْجِدَ الضِّرَارِ. وَكَانَ مُجَمَّعٌ غُلَامًا حَدَثًا قَدْ جَمَعَ مِنْ الْقُرْآنِ أَكْثَرَهُ، وَكَانَ يُصَلِّي بِهِمْ فِيهِ، ثُمَّ إنَّهُ لَمَّا أُخْرِبَ الْمَسْجِدُ، وَذَهَبَ رِجَالٌ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، كَانُوا يُصَلُّونَ بِبَنِي عَمْرِو بْنِ عَوْفٍ فِي مَسْجِدِهِمْ، وَكَانَ زَمَانُ عُمَرَ بْنِ الْخَطَّابِ، كُلِّمَ فِي مُجَمَّعٍ لِيُصَلِّيَ بِهِمْ، فَقَالَ: لَا، أَوَلَيْسَ بِإِمَامِ الْمُنَافِقِينَ فِي مَسْجِدِ الضِّرَارِ ؟ فَقَالَ لِعُمَرَ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاَللَّهِ الَّذِي لَا إلَهَ إلَّا هُوَ، مَا عَلِمْتُ بِشَيْءٍ مِنْ أَمْرِهِمْ، وَلَكِنِّي كُنْتُ غُلَامًا قَارِئًا لِلْقُرْآنِ، وَكَانُوا لَا قُرْآنَ مَعَهُمْ، فَقَدَّمُونِي أُصَلِّي بِهِمْ، وَمَا أَرَى أَمْرَهُمْ، إلَّا عَلَى أَحْسَنِ مَا ذَكَرُوا فَزَعَمُوا أَنَّ عُمَرَ تَرَكَهُ فَصَلَّى بِقَوْمِهِ
✧ [From the Banū Ḍubayʿah, the hypocrites in Madinah] And from the Banū Ḍubayʿah: Abū Ḥabībah b. al-Azʿar, and he was one of those who built the mosque of Ḍirār, and Thaʿlabah b. Ḥāṭib, and Muʿattib b. Qushayr—these two being the ones who made a covenant with God: if He gives us of His bounty, we will surely give alms and will surely be among the righteous, etc., the rest of the story. And Muʿattib is the one who said on the day of Uḥud: "If we had any part in the command, we would not have been killed here." So God, exalted be He, revealed regarding that from His saying: "And a party had their souls troubled; they think about God other than the truth, the thought of the Age of Ignorance; they say: Is there anything for us in the command? Say: The command belongs entirely to God. They hide in their souls what they do not show to you; they say: If we had any part in the command, we would not have been killed here," to the end of the story. And he is the one who said on the day of the Confederates: "Muḥammad used to promise us that we would eat the treasures of Kisrá and Caesar, while one of us is not safe even going to the privy." So God, mighty and majestic, revealed concerning him: "And when the hypocrites and those in whose hearts is sickness say: God and His Messenger promised us nothing but delusion." And al-Ḥārith b. Ḥāṭib. [Muʿattib and the two sons of Ḥāṭib were at Badr and are not hypocrites] Ibn Hishām said: Muʿattib b. Qushayr, and Thaʿlabah and al-Ḥārith, the two sons of Ḥāṭib, from the Banū Umayyah b. Zayd, were among the people of Badr and are not among the hypocrites, according to what one I trust among the people of knowledge has related to me. Ibn Isḥāq has listed Thaʿlabah and al-Ḥārith among the Banū Umayyah b. Zayd in the names of the people of Badr. Ibn Isḥāq said: And ʿAbbād b. Ḥunayf, the brother of Sahl b. Ḥunayf; and Baḥzaj—they are among those who built the mosque of Ḍirār; and ʿAmr b. Khidhām, and ʿAbd Allāh b. Nabtal. [From the Banū Thaʿlabah, the hypocrites in Madinah] And from the Banū Thaʿlabah b. ʿAmr b. ʿAwf: Jāriyah b. ʿĀmir b. al-ʿAṭṭāf, and his two sons: Zayd and Mujammaʿ, the two sons of Jāriyah, and they are among those who took the mosque of Ḍirār. Mujammaʿ was a young lad who had gathered most of the Qurʾān, and he used to lead them in prayer in it. Then, when the mosque was demolished, and men of the Banū ʿAmr b. ʿAwf went—they used to lead the Banū ʿAmr b. ʿAwf in prayer in their mosque, and it was the time of ʿUmar b. al-Khaṭṭāb—someone spoke to ʿUmar about Mujammaʿ leading them in prayer, and he said: "No. Is he not the imam of the hypocrites in the mosque of Ḍirār?" Then someone said to ʿUmar: "O Commander of the Faithful, by God, besides whom there is no god, I knew nothing of their affair, but I was a lad reciting the Qurʾān, and they had no Qurʾān with them, so they put me forward to lead them in prayer, and I did not regard their affair except in the best light of what they mentioned." They claimed that ʿUmar left him alone, and so he led his people in prayer.
Sirat Ibn Hisham 607No grade recorded
[ مِنْ بَنِي أُمَيَّةَ المنافقين في المدينة ] وَمِنْ بَنِي أُمَيَّةَ بْنِ زَيْدِ بْنِ مَالِكٍ: وَدِيعَةُ بْنُ ثَابِتٍ، وَهُوَ مِمَّنْ بَنَى مَسْجِدَ الضِّرَارِ، وَهُوَ الَّذِي قَالَ: إنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ. فَأَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى: وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ إلَى آخِرِ الْقِصَّةِ. [ مِنْ بَنِي عُبَيْدٍ المنافقين في المدينة ] وَمِنْ بَنِي عُبَيْدِ بْنِ زَيْدِ بْنِ مَالِكٍ: خِذَامُ بْنُ خَالِدٍ، وَهُوَ الَّذِي أُخْرِجَ مَسْجِدُ الضِّرَارِ مِنْ دَارِهِ، وَبِشْرٌ وَرَافِعٌ، ابْنَا زَيْدٍ. [ مِنْ بَنِي النَّبِيتِ المنافقين في المدينة ] وَمِنْ بَنِي النَّبِيتِ - قَالَ ابْنُ هِشَامٍ: النَّبِيتُ: عَمْرُو بْنُ مَالِكِ بْنِ الْأَوْسِ - قَالَ ابْنُ إسْحَاقَ: ثُمَّ مِنْ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ: مِرْبَعُ بْنُ قَيْظِيٍّ، وَهُوَ الَّذِي قَالَ لِرَسُولِ اللَّهِ ﷺ حَيْنَ أَجَازَ فِي حَائِطِهِ وَرَسُولُ اللَّهِ ﷺ عَامِدٌ إلَى أُحُدٍ: لَا أُحِلُّ لَكَ يَا مُحَمَّدُ، إنْ كُنْتَ نَبِيًّا، أَنْ تَمُرَّ فِي حَائِطِي، وَأَخَذَ فِي يَدِهِ حَفْنَةً مِنْ تُرَابٍ، ثُمَّ قَالَ: وَاَللَّهِ لَوْ أَعْلَمُ أَنِّي لَا أُصِيبُ بِهَذَا التُّرَابِ غَيْرَكَ لَرَمَيْتُكَ بِهِ، فَابْتَدَرَهُ الْقَوْمُ لِيَقْتُلُوهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: دَعُوهُ، فَهَذَا الْأَعْمَى، أَعْمَى الْقَلْبِ، أَعْمَى الْبَصِيرَةِ فَضَرَبَهُ سَعْدُ بْنُ زَيْدٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ بِالْقَوْسِ فَشَجَّهُ؛ وَأَخُوهُ أَوْسُ بْنُ قَيْظِيٍّ، وَهُوَ الَّذِي قَالَ لِرَسُولِ اللَّهِ ﷺ يَوْمَ الْخَنْدَقِ: يَا رَسُولَ اللَّهِ، إنَّ بُيُوتَنَا عَوْرَةٌ، فَأْذَنْ لَنَا فَلْنَرْجِعْ إلَيْهَا فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلَّا فِرَارًا قَالَ ابْنُ هِشَامٍ: عَوْرَةٌ، أَيْ مُعْوَرَةٌ لِلْعَدُوِّ وَضَائِعَةٌ، وَجَمْعُهَا: عَوْرَاتٌ. قَالَ النَّابِغَةُ الذُّبْيَانِيُّ:: مَتَى تَلْقَهُمْ لَا تَلْقَ لِلْبَيْتِ عَوْرَةً وَلَا الْجَارَ مَحْرُومًا وَلَا الْأَمْرَ ضَائِعًا وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَالْعَوْرَةُ ( أَيْضًا ): عَوْرَةُ الرَّجُلِ، وَهِيَ حُرْمَتُهُ. وَالْعَوْرَةُ ( أَيْضًا ) السَّوْأَةُ
✧ [Among Banū Umayyah, the hypocrites in al-Madīnah] And among Banū Umayyah b. Zayd b. Mālik: Wadīʿah b. Thābit, who was among those who built the mosque of Ḍirār, and he was the one who said: “We were only engaging in vain talk and jesting.” So Allah, blessed and exalted, sent down: “And if you ask them, they will surely say, ‘We were only engaging in vain talk and jesting.’ Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’” to the end of the story. [Among Banū ʿUbayd, the hypocrites in al-Madīnah] And among Banū ʿUbayd b. Zayd b. Mālik: Khidhām b. Khālid, who was the one from whose house the mosque of Ḍirār was taken, and Bishr and Rāfiʿ, the two sons of Zayd. [Among Banū al-Nabīt, the hypocrites in al-Madīnah] And among Banū al-Nabīt – Ibn Hishām said: al-Nabīt is ʿAmr b. Mālik b. al-Aws – Ibn Isḥāq said: then among Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws: Mirbaʿ b. Qayẓī, who was the one who said to the Messenger of Allah ﷺ when he passed through his wall while the Messenger of Allah ﷺ was heading to Uḥud: “I do not permit you, O Muḥammad, if you are a prophet, to pass through my wall.” And he took a handful of dust in his hand, then said: “By Allah, if I knew that I would not hit anyone but you with this dust, I would throw it at you.” So the people hastened to kill him, and the Messenger of Allah ﷺ said: “Leave him, for this is the blind one, blind of heart, blind of insight.” Then Saʿd b. Zayd, the brother of Banū ʿAbd al-Ashhal, struck him with a bow and wounded his head; and his brother Aws b. Qayẓī, who was the one who said to the Messenger of Allah ﷺ on the day of the Trench: “O Messenger of Allah, our houses are exposed, so permit us to return to them.” So Allah, exalted, sent down concerning him: “They say, ‘Our houses are exposed,’ but they are not exposed; they only intend to flee.” Ibn Hishām said: ʿawrah means exposed to the enemy and lost, and its plural is ʿawrāt. Al-Nābighah al-Dhubyānī said: When you meet them you will not find the house exposed, nor the neighbor deprived, nor the matter lost. And this verse is among verses of his. And al-ʿawrah (also) means a man's ʿawrah, which is his private area. And al-ʿawrah (also) means the shameful part.
Sirat Ibn Hisham 608No grade recorded
[ مِنْ بَنِي ظُفَرَ المنافقين في المدينة ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي ظَفَرٍ، وَاسْمُ ظَفَرٍ: كَعْبُ بْنُ الْحَارِثِ بْنِ الْخَزْرَجِ حَاطِبُ بْنُ أُمَيَّةَ بْنِ رَافِعٍ، وَكَانَ شَيْخًا جَسِيمًا قَدْ عَسَا فِي جَاهِلِيَّتِهِ وَكَانَ لَهُ ابْنٌ مِنْ خِيَارِ الْمُسْلِمِينَ. يُقَالُ لَهُ يَزِيدُ بْنُ حَاطِبٍ أُصِيبَ يَوْمَ أُحُدٍ حَتَّى أَثَبَتَتْهُ الْجِرَاحَاتُ، فَحُمِلَ إلَى دَارِ بَنِي ظَفَرٍ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ أَنَّهُ اجْتَمَعَ إلَيْهِ مَنْ بِهَا مِنْ رِجَالِ الْمُسْلِمِينَ وَنِسَائِهِمْ وَهُوَ بِالْمَوْتِ فَجَعَلُوا يَقُولُونَ أَبْشِرْ يَا ابْنَ حَاطِبٍ بِالْجَنَّةِ. قَالَ فَنَجَمَ نِفَاقُهُ حِينَئِذٍ، فَجَعَلَ يَقُولُ أَبُوهُ أَجَلْ جَنَّةٌ وَاَللَّهِ مِنْ حَرْمَلٍ، غَرَرْتُمْ وَاَللَّهِ هَذَا الْمِسْكِينُ مِنْ نَفْسِهِ. قَالَ ابْنُ إسْحَاقَ: وَبُشَيْرُ بْنُ أُبَيْرِقٍ، وَهُوَ أَبُو طُعْمَةَ، سَارِقُ الدِّرْعَيْنِ، الَّذِي أَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا وَقُزْمَانُ: حَلِيفٌ لَهُمْ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقُولُ: إنَّهُ لَمِنْ أَهْلِ النَّارِ فَلَمَّا كَانَ يَوْمُ أُحُدٍ قَاتَلَ قِتَالًا شَدِيدًا حَتَّى قَتَلَ بِضْعَةَ نَفَرٍ مِنْ الْمُشْرِكِينَ، فَأَثْبَتَتْهُ الْجِرَاحَاتُ، فَحُمِلَ إلَى دَارِ بَنِي ظَفَرٍ، فَقَالَ لَهُ رِجَالٌ مِنْ الْمُسْلِمِينَ: أَبْشِرْ يَا قُزْمَانُ، فَقَدْ أَبْلَيْتَ الْيَوْمَ، وَقَدْ أَصَابَكَ مَا تَرَى فِي اللَّهِ. قَالَ: بِمَاذَا أُبْشِرُ، فَوَاَللَّهِ مَا قَاتَلْتُ إلَّا حَمِيَّةً عَنْ قَوْمِي، فَلَمَّا اشْتَدَّتْ بِهِ جِرَاحَاتُهُ وَآذَتْهُ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ، فَقَطَعَ بِهِ رَوَاهِشَ يَدِهِ، فَقَتَلَ نَفْسَهُ
✧ [From Banū Ẓafar, the hypocrites in Madinah] Ibn Isḥāq said: And from Banū Ẓafar—Ẓafar's name being Kaʿb b. al-Ḥārith b. al-Khazraj—was Ḥāṭib b. Umayyah b. Rāfiʿ. He was an old, bulky man who had become senile in his pre-Islamic days, and he had a son who was among the best of the Muslims, called Yazīd b. Ḥāṭib. He was struck at the battle of Uḥud until wounds disabled him, so he was carried to the abode of Banū Ẓafar. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me that the Muslim men and women who were there gathered around him while he was dying, and they began to say, "Rejoice, O son of Ḥāṭib, at Paradise." He said: His hypocrisy then emerged. His father began to say, "Yes, by God, a paradise of ḥarmal! By God, you have deceived this poor man regarding himself." Ibn Isḥāq said: And Bishr b. Ubayriq, who is Abū Ṭuʿmah, the thief of the two coats of mail, concerning whom God Almighty revealed: "And do not argue on behalf of those who deceive themselves. Indeed, God does not love one who is a sinful betrayer." And Quzmān, an ally of theirs. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me that the Messenger of God ﷺ used to say, "He is indeed one of the people of the Fire." When the day of Uḥud came, he fought a fierce fight until he killed several of the polytheists, then wounds disabled him, and he was carried to the abode of Banū Ẓafar. Some Muslim men said to him, "Rejoice, O Quzmān, for you have fought valiantly today, and what you see has befallen you in the cause of God." He said, "For what should I rejoice? By God, I fought only out of zeal for my people." When his wounds became severe and pained him, he took an arrow from his quiver and cut the veins of his hand with it, killing himself.
Sirat Ibn Hisham 609No grade recorded
[ مِنْ بَنِي عَبْدِ الْأَشْهَلِ المنافقين في المدينة ] قَالَ ابْنُ إسْحَاقَ: وَلَمْ يَكُنْ فِي بَنِي عَبْدِ الْأَشْهَلِ مُنَافِقٌ وَلَا مُنَافِقَةٌ يَعْلَمُ، إلَّا أَنَّ الضَّحَّاكَ بْنَ ثَابِتٍ، أَحَدِ بَنِي كَعْبٍ، رَهْطِ سَعْدِ بْنِ زَيْدٍ، قَدْ كَانَ يُتَّهَمُ بِالنِّفَاقِ وَحُبِّ يَهُودَ. قَالَ حَسَّانُ بْنُ ثَابِتٍ:: مَنْ مُبْلِغُ الضَّحَّاكَ أَنَّ عُرُوقَهُ أَعْيَتْ عَلَى الْإِسْلَامِ أَنْ تَتَمَجَّدَا أَتُحِبُّ يُهْدَانَ الْحِجَازِ وَدِينَهُمْ كِبْدَ الْحِمَارِ، وَلَا تُحِبُّ مُحَمَّدًا دِينًا لَعَمْرِي لَا يُوَافِقُ دِينَنَا مَا اسْتَنَّ آلٌ فِي الْفَضَاءِ وَخَوَّدَا وَكَانَ جُلَاسُ بْنُ سُوَيْدِ بْنِ صَامِتٍ قَبْلَ تَوْبَتِهِ - فِيمَا بَلَغَنِي - وَمُعَتِّبُ بْنُ قُشَيْرٍ، وَرَافِعُ بْنُ زَيْدٍ، وَبِشْرٌ، وَكَانُوا يُدْعَوْنَ بِالْإِسْلَامِ، فَدَعَاهُمْ رِجَالٌ مِنْ الْمُسْلِمِينَ فِي خُصُومَةٍ كَانَتْ بَيْنَهُمْ إلَى رَسُولِ اللَّهِ ﷺ، فَدَعَوْهُمْ إلَى الْكُهَّانِ، حُكَّامُ أَهْلِ الْجَاهِلِيَّةِ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا إلَى آخِرِ الْقِصَّةِ. [ مِنَ الْخَزْرَجِ المنافقين في المدينة ] وَمِنْ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي النَّجَّارِ: رَافِعُ بْنُ وَدِيعَةَ، وَزَيْدُ بْنُ عَمْرٍو، وَعَمْرُو بْنُ قَيْسٍ، وَقَيْسُ بْنُ عَمْرِو بْنِ سَهْلٍ. [ مِنْ بَنِي جُشَمَ المنافقين في المدينة ] وَمِنْ بَنِي جُشَمِ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي سَلِمَةَ: الْجَدُّ بْنُ قَيْسٍ، وَهُوَ الَّذِي يَقُولُ: يَا مُحَمَّدُ، ائْذَنْ لِي، وَلَا تَفْتِنِّي. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ إلَى آخِرِ الْقِصَّةِ
✧ [From the Banū ʿAbd al-Ashhal, the Hypocrites in Madinah] Ibn Isḥāq said: There was no hypocrite man or woman among the Banū ʿAbd al-Ashhal that I know of, except that al-Ḍaḥḥāk b. Thābit, one of the Banū Kaʿb, the clan of Saʿd b. Zayd, was suspected of hypocrisy and love of the Jews. Ḥassān b. Thābit said: Who will convey to al-Ḍaḥḥāk that his roots Have wearied of Islam, that they may glorify themselves? Do you love the Jews of the Ḥijāz and their religion, The liver of the donkey, and not love Muḥammad? A religion, by my life, that does not accord with our religion, As long as a wild ass roams in the open land and strides. And Julās b. Suwayd b. Ṣāmit—before his repentance, as I have heard—and Muʿattib b. Qushayr, and Rāfiʿ b. Zayd, and Bishr, were called to Islam. But some men among the Muslims summoned them, in a dispute that arose among them, to the Messenger of God ﷺ, while they summoned them to the soothsayers, the arbiters of the people of the Jāhiliyyah. So God, Mighty and Majestic, revealed concerning them: Have you not seen those who claim that they believe in what has been sent down to you and what was sent down before you, desiring to take their disputes for judgment to the ṭāghūt, though they were commanded to reject it? And Satan desires to lead them far astray—until the end of the account. [From the Khazraj, the Hypocrites in Madinah] And from the Khazraj, then from the Banū al-Najjār: Rāfiʿ b. Wadīʿah, Zayd b. ʿAmr, ʿAmr b. Qays, and Qays b. ʿAmr b. Sahl. [From the Banū Jusham, the Hypocrites in Madinah] And from the Banū Jusham b. al-Khazraj, then from the Banū Salimah: al-Jadd b. Qays. He is the one who says: “O Muḥammad, give me leave, and do not tempt me.” So God, Exalted, revealed concerning him: And among them is he who says, “Give me leave, and do not tempt me.” Surely into temptation they have fallen. And surely Jahannam surrounds the disbelievers—until the end of the account.
Sirat Ibn Hisham 610No grade recorded
[ مِنْ بَنِي عَوْفٍ المنافقين في المدينة ] وَمِنْ بَنِي عَوْفِ بْنِ الْخَزْرَجِ: عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ، وَكَانَ رَأْسَ الْمُنَافِقِينَ وَإِلَيْهِ يَجْتَمِعُونَ، وَهُوَ الَّذِي قَالَ: لَئِنْ رَجَعْنَا إلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ. وَفِي قَوْلِهِ ذَلِكَ، نَزَلَتْ سُورَةُ الْمُنَافِقِينَ بِأَسْرِهَا. وَفِيهِ وَفِي وَدِيعَةَ - رَجُلٍ مِنْ بَنِي عَوْفٍ - وَمَالِكِ بْنِ أَبِي قَوْقَلَ، وَسُوَيْدٍ، وَدَاعِسٌ، وَهُمْ مِنْ رَهْطِ عَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ، وَعَبْدِ اللَّهِ بْنِ أُبَيِّ بْنِ سَلُولٍ. فَهَؤُلَاءِ النَّفَرُ مِنْ قَوْمِهِ الَّذِينَ كَانُوا يَدُسُّونَ إلَى بَنِي النَّضِيرِ حَيْنَ حَاصَرَهُمْ رَسُولُ اللَّهِ ﷺ: أَنْ اُثْبُتُوا، فَوَاَللَّهِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ: أَلَمْ تَرَ إِلَى الَّذِينَ نَافَقُوا يَقُولُونَ لِإِخْوَانِهِمُ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِنْ قُوتِلْتُمْ لَنَنْصُرَنَّكُمْ وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ ثُمَّ الْقِصَّةُ مِنْ السُّورَةِ حَتَّى انْتَهَى إلَى قَوْلِهِ: كَمَثَلِ الشَّيْطَانِ إِذْ قَالَ لِلْإِنْسَانِ اكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ
✧ [Of the Banū ʿAwf hypocrites in Madinah] And of the Banū ʿAwf b. al-Khazraj: ʿAbd Allāh b. Ubayy b. Salūl, who was the head of the hypocrites and to whom they gathered, and he is the one who said: "If we return to Madinah, the mightier will surely expel from it the meaner," in the expedition of the Banū al-Muṣṭaliq. And concerning his saying that, the entire Sūrat al-Munāfiqūn was revealed. And concerning him and Wadīʿah—a man of the Banū ʿAwf—and Mālik b. Abī Qawqal, and Suwayd, and Dāʿis, who are of the kinsfolk of ʿAbd Allāh b. Ubayy b. Salūl—and ʿAbd Allāh b. Ubayy b. Salūl—these are the company of his people who were secretly sending to the Banū al-Naḍīr when the Messenger of God ﷺ besieged them: "Hold out, for by God, if you are expelled, we will surely go out with you, and we will never obey anyone concerning you, and if you are fought, we will surely help you." And God bears witness. So God Most High revealed concerning them: "Have you not considered those who practice hypocrisy, saying to their brothers who have disbelieved among the People of the Scripture: 'If you are expelled, we will surely go out with you, and we will never obey anyone concerning you, and if you are fought, we will surely help you'? And God bears witness that they are indeed liars." Then the story continues in the sūrah until it ends at His saying: "Like the example of Satan when he says to man, 'Disbelieve,' but when he disbelieves, he says, 'Indeed, I am disassociated from you; indeed, I fear God, Lord of the worlds.'"