83. The expedition of Tabūk
Sirat Ibn Hisham 1476No grade recorded
غَزْوَةُ تَبُوكَ [ فِي رَجَبٍ سَنَةَ تِسْعٍ ] [ أَمْرُ الرَّسُولِ النَّاسَ بِالتَّهَيُّؤِ لِتَبُوكَ ] قَالَ: حَدَّثَنَا أَبُو مُحَمَّدٍ عَبْدُ الْمَلِكِ بْنِ هِشَامٍ، قَالَ زِيَادُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيَّ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ الْمُطَّلِبِيِّ، قَالَ: ثُمَّ أَقَامَ رَسُولُ اللَّهِ ﷺ بِالْمَدِينَةِ مَا بَيْنَ ذِي الْحَجَّةِ إلَى رَجَبٍ، ثُمَّ أَمَرَ النَّاسَ بِالتَّهَيُّؤِ لِغَزْوِ الرُّومِ وَقَدْ ذَكَرَ لَنَا الزُّهْرِيُّ وَيَزِيدُ بْنُ رُومَانَ وَعَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ وَعَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، وَغَيْرُهُمْ مِنْ عُلَمَائِنَا، كُلٌّ حَدَّثَ فِي غَزْوَةِ تَبُوكَ مَا بَلَغَهُ عَنْهَا، وَبَعْضُ الْقَوْمِ يُحَدِّثُ مَا لَا يُحَدِّثُ بَعْضٌ: أَنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ أَصْحَابَهُ بِالتَّهَيُّؤِ لِغَزْوِ الرُّومِ، وَذَلِكَ فِي زَمَانٍ مِنْ عُسْرَةِ النَّاسِ، وَشِدَّةٍ مِنْ الْحَرِّ، وَجَدْبٍ مِنْ الْبِلَادِ: وَحِينَ طَابَتْ الثِّمَارُ، وَالنَّاسُ يُحِبُّونَ الْمُقَامَ فِي ثِمَارِهِمْ وَظِلَالِهِمْ، وَيَكْرَهُونَ الشُّخُوصَ عَلَى الْحَالِ مِنْ الزَّمَانِ الَّذِي هُمْ عَلَيْهِ؛ وَكَانَ رَسُولُ اللَّهِ ﷺ قَلَّمَا يَخْرُجُ فِي غَزْوَةٍ إلَّا كَنَّى عَنْهَا، وَأَخْبَرَ أَنَّهُ يُرِيدُ غَيْرَ الْوَجْهِ الَّذِي يَصْمُدُ لَهُ، إلَّا مَا كَانَ مِنْ غَزْوَةِ تَبُوكَ، فَإِنَّهُ بَيَّنَهَا لِلنَّاسِ، لِبُعْدِ الشُّقَّةِ، وَشِدَّةِ الزَّمَانِ، وَكَثْرَةِ الْعَدُوِّ الَّذِي يَصْمُدُ لَهُ، لِيَتَأَهَّبَ النَّاسُ لِذَلِكَ أُهْبَتَهُ، فَأَمَرَ النَّاسَ بِالْجِهَازِ، وَأَخْبَرَهُمْ أَنَّهُ يُرِيدُ الرُّومَ.
✧ The expedition of Tabūk, in Rajab of the year nine. The Messenger's ordering the people to prepare for Tabūk. He said: Abū Muḥammad ʿAbd al-Malik b. Hishām narrated to us; he said: Ziyād b. ʿAbd Allāh al-Bakkāʾī, from Muḥammad b. Isḥāq al-Muṭṭalibī, who said: Then the Messenger of God ﷺ remained in Madinah from Dhū al-Ḥijjah until Rajab, then he ordered the people to prepare for the expedition against the Byzantines. Al-Zuhrī, Yazīd b. Rūmān, ʿAbd Allāh b. Abī Bakr, ʿĀṣim b. ʿUmar b. Qatādah, and others of our scholars have mentioned to us—each narrated concerning the expedition of Tabūk what reached him about it, and some of the people narrate what others do not: that the Messenger of God ﷺ ordered his companions to prepare for the expedition against the Byzantines. That was in a time of hardship for the people, intense heat, barrenness of the lands, and when the fruits had ripened, and the people loved to stay among their fruits and their shade, and disliked setting out under the circumstances of the time they were in. The Messenger of God ﷺ rarely went out on an expedition without concealing it, and he would indicate that he intended a direction other than the one he was making for, except in the case of the expedition of Tabūk; for he made it clear to the people, because of the distance of the journey, the severity of the time, and the multitude of the enemy he was making for, so that the people could prepare for that fully. So he ordered the people to equip themselves, and he informed them that he intended the Byzantines.
Sirat Ibn Hisham 1477No grade recorded
[ تَخَلِّفَ الْجَدِّ وَمَا نَزَلَ فِيهِ في غزوة تبوك ] فَقَالَ رَسُولُ اللَّهِ ﷺ ذَاتَ يَوْمٍ وَهُوَ فِي جِهَازِهِ ذَلِكَ لِلْجَدِّ بْنِ قِيسٍ أَحَدِ بَنِي سَلِمَةَ: يَا جَدُّ، هَلْ لَكَ الْعَامَ فِي جِلَادِ بَنِي الْأَصْفَرِ ؟ فَقَالَ: يَا رَسُولَ اللَّهِ، أَوْ تَأْذَنُ لِي وَلَا تَفْتِنِّي ؟ فَوَاَللَّهِ لَقَدْ عَرَفَ قَوْمِي أَنَّهُ مَا مِنْ رَجُلٍ بِأَشَدَّ عُجْبًا بِالنِّسَاءِ مِنِّي، وَإِنِّي أَخْشَى إنْ رَأَيْتَ نِسَاءَ بَنِي الْأَصْفَرِ أَنْ لَا أَصْبِرَ، فَأَعْرَضَ عَنْهُ رَسُولُ اللَّهِ ﷺ وَقَالَ: قَدْ أَذِنْتُ لَكَ فَفِي الْجَدِّ بْنِ قِيسٍ نَزَلَتْ هَذِهِ الْآيَةُ: وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ أَيْ إنْ كَانَ إنَّمَا خَشَى الْفِتْنَةَ مِنْ نِسَاءِ بَنِي الْأَصْفَرِ، وَلَيْسَ ذَلِكَ بِهِ، فَمَا سَقَطَ فِيهِ مِنْ الْفِتْنَةِ أَكْبَرُ، بِتَخَلُّفِهِ عَنْ رَسُولِ اللَّهِ ﷺ، وَالرَّغْبَةُ بِنَفْسِهِ عَنْ نَفْسِهِ، يَقُولُ تَعَالَى: وَإِنَّ جَهَنَّمَ لَمِنْ وَرَائِهِ
✧ [The staying behind of al-Jadd and what was revealed concerning him in the expedition of Tabūk] The Messenger of God ﷺ said one day while he was in that preparation of his to al-Jadd b. Qays, one of the Banū Salimah: "O Jadd, do you have a desire this year to fight the Banū al-Aṣfar?" He said: "O Messenger of God, will you permit me and not tempt me? By God, my people know that there is no man more strongly enamored of women than I, and I fear that if I see the women of the Banū al-Aṣfar I shall not be able to restrain myself." The Messenger of God ﷺ turned away from him and said: "I have given you permission." So concerning al-Jadd b. Qays this verse was revealed: "Among them is he who says, 'Permit me and do not tempt me.' Surely into temptation they have fallen, and surely Gehenna surrounds the disbelievers"—that is, if it was only temptation from the women of the Banū al-Aṣfar that he feared, and that was not what he feared, then the temptation into which he fell by staying behind from the Messenger of God ﷺ and preferring his own self to his self is greater. He, exalted, says: "And surely Gehenna is behind him."
Sirat Ibn Hisham 1478No grade recorded
[ مَا نَزَلَ فِي الْقَوْمِ الْمُثَبِّطِينَ في غزوة تبوك ] وَقَالَ قَوْمٌ مِنْ الْمُنَافِقِينَ بَعْضُهُمْ لِبَعْضِ: لَا تَنْفِرُوا فِي الْحَرِّ، زَهَادَةٌ فِي الْجِهَادِ، وَشَكًّا فِي الْحَقِّ، وَإِرْجَافًا بِرَسُولِ اللَّهِ ﷺ، فَأَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى فِيهِمْ: وَقَالُوا لَا تَنْفِرُوا فِي الْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَوْ كَانُوا يَفْقَهُونَ فَلْيَضْحَكُوا قَلِيلًا وَلْيَبْكُوا كَثِيرًا جَزَاءً بِمَا كَانُوا يَكْسِبُونَ
✧ [What was revealed concerning the people who discouraged others during the expedition of Tabūk] And a group of the hypocrites said to one another: "Do not go forth in the heat," out of disinclination for jihād, doubt in the truth, and to spread alarming reports about the Messenger of God ﷺ. Then God, Blessed and Exalted, revealed concerning them: "And they said, 'Do not go forth in the heat.' Say, 'The fire of Hell is more intense in heat, if only they could understand.' So let them laugh a little and weep much as a recompense for what they used to earn."
Sirat Ibn Hisham 1479No grade recorded
[ تَحْرِيقُ بَيْتِ سُوَيْلِمٍ وَشِعْرُ الضَّحَّاكِ فِي ذَلِكَ في غزوة تبوك ] قَالَ ابْنُ هِشَامٍ: وَحَدَّثَنِي الثِّقَةُ عَمَّنْ حَدَّثَهُ، عَنْ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ إسْحَاقَ بْنِ إبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ حَارِثَةَ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، قَالَ: بَلَغَ رَسُولَ اللَّهِ ﷺ أَنَّ نَاسًا مِنْ الْمُنَافِقِينَ يَجْتَمِعُونَ فِي بَيْتِ سُوَيْلِمٍ الْيَهُودِيِّ، وَكَانَ بَيْتُهُ عِنْدَ جَاسُومَ، يُثَبِّطُونَ النَّاسَ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ، فَبَعَثَ إلَيْهِمْ النَّبِيُّ ﷺ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ فِي نَفَرٍ مِنْ أَصْحَابِهِ، وَأَمَرَهُ أَنْ يُحَرِّقَ عَلَيْهِمْ بَيْتَ سُوَيْلِمٍ، فَفَعَلَ طَلْحَةُ. فَاقْتَحَمَ الضَّحَّاكُ بْنُ خَلِيفَةَ مِنْ ظَهْرِ الْبَيْتِ، فَانْكَسَرَتْ رِجْلُهُ، وَاقْتَحَمَ أَصْحَابُهُ، فَأَفْلَتُوا. فَقَالَ الضَّحَّاكُ فِي ذَلِكَ: كَادَتْ وَبَيْتِ اللَّهِ نَارُ مُحَمَّدٍ يَشِيطُ بِهَا الضَّحَّاكُ وَابْنُ أُبَيْرِقِ وَظَلْتُ وَقَدْ طَبَّقْتُ كِبْسَ سُوَيْلِمٍ أَنَوْءُ عَلَى رِجْلِي كَسِيرًا وَمِرْفَقَى سَلَامٌ عَلَيْكُمْ لَا أَعُودُ لِمِثْلِهَا أَخَافُ وَمَنْ تَشْمَلْ بِهِ النَّارُ يُحْرَقُ
✧ Account of the burning of the house of Suwaylim and al-Ḍaḥḥāk’s poem concerning that during the expedition to Tabūk: Ibn Hishām said: A trustworthy person narrated to me from someone who narrated to him, from Muḥammad b. Ṭalḥa b. ʿAbd al-Raḥmān, from Isḥāq b. Ibrāhīm b. ʿAbd Allāh b. Ḥāritha, from his father, from his grandfather, who said: The Messenger of God ﷺ learned that some of the hypocrites were gathering in the house of Suwaylim the Jew, whose house was near Jāsum, discouraging the people from following the Messenger of God ﷺ in the expedition to Tabūk. The Prophet ﷺ sent Ṭalḥa b. ʿUbayd Allāh with a group of his companions against them, and ordered him to burn down the house of Suwaylim on them, and Ṭalḥa did so. Al-Ḍaḥḥāk b. Khalīfa jumped down from the back of the house and broke his leg, and his companions jumped down and escaped. Al-Ḍaḥḥāk said concerning that: By God’s House, the fire of Muḥammad nearly flared up with al-Ḍaḥḥāk and Ibn Ubayriq caught in it. And I remained, after I had made the dome of Suwaylim a covering, leaning on my broken leg and my elbow. Farewell to you; I shall not return to the like of it. I fear, and whoever the fire envelops is burned.
Sirat Ibn Hisham 1480No grade recorded
[ حَثُّ الرَّسُولِ عَلَى النَّفَقَةِ وَشَأْنُ عُثْمَانَ فِي ذَلِكَ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ رَسُولَ اللَّهِ ﷺ جَدَّ فِي سَفَرِهِ، وَأَمَرَ النَّاسَ بِالْجِهَازِ وَالِانْكِمَاشِ، وَجَضَّ أَهْلَ الْغِنَى عَلَى النَّفَقَةِ وَالْحُمْلَانِ فِي سَبِيلِ اللَّهِ، فَحَمَلَ رِجَالٌ مِنْ أَهْلِ الْغِنَى وَاحْتَسَبُوا، وَأَنْفَقَ عُثْمَانُ بْنُ عَفَّانَ فِي ذَلِكَ نَفَقَةً عَظِيمَةً، لَمْ يُنْفِقْ أَحَدٌ مِثْلَهَا. قَالَ ابْنُ هِشَامٍ: حَدَّثَنِي مَنْ أَثِقُ بِهِ: أَنَّ عُثْمَانَ بْنَ عَفَّانَ أَنْفَقَ فِي جَيْشِ الْعُسْرَةِ فِي غَزْوَةِ تَبُوكَ أَلْفَ دِينَارٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: اللَّهُمَّ ارْضَ عَنْ عُثْمَانَ، فَإِنِّي عَنْهُ رَاضٍ
✧ Ibn Isḥāq said: Then the Messenger of God ﷺ set out on his journey with determination, and he commanded the people to equip themselves and to hasten. He urged the wealthy to spend and to provide mounts in the way of God. So men from among the wealthy provided mounts and sought reward, and ʿUthmān b. ʿAffān spent on that an enormous sum, which no one else matched. Ibn Hishām said: One whom I trust related to me that ʿUthmān b. ʿAffān spent on the army of hardship in the expedition of Tabūk one thousand dinars. The Messenger of God ﷺ said: "O God, be pleased with ʿUthmān, for I am pleased with him."
Sirat Ibn Hisham 1481No grade recorded
[ شَأْنُ الْبَكَّائِينَ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ رِجَالًا مِنْ الْمُسْلِمِينَ أَتَوْا رَسُولَ اللَّهِ ﷺ، وَهُمْ الْبَكَّاءُونَ، وَهُمْ سَبْعَةُ نَفَرٍ مِنْ الْأَنْصَارِ وَغَيْرِهِمْ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ: سَالِمُ بْنُ عُمَيْرٍ، وَعُلْبَةُ بْنُ زَيْدٍ، أَخُو بَنِي حَارِثَةَ، وَأَبُو لَيْلَى عَبْدُ الرَّحْمَنِ بْنُ كَعْبٍ، أَخُو بَنِي مَازِنِ بْنِ النَّجَّارِ، وَعَمْرُو بْنُ حُمَامِ بْنِ الْجَمُوحِ، أَخُو بَنِي سَلِمَةَ، وَعَبْدُ اللَّهِ بْنُ الْمُغَفَّلِ الْمُزَنِيُّ - وَبَعْضُ النَّاسِ يَقُولُ: بَلْ هُوَ عَبْدُ اللَّهِ بْنُ عَمْرٍو الْمُزَنِيُّ - وَهَرَمِيُّ بْنُ عَبْدِ اللَّهِ، أَخُو بَنِي وَاقِفٍ، وَعِرْبَاضُ بْنُ سَارِيَةَ الْفَزَارِيُّ. فَاسْتَحْمَلُوا رَسُولَ اللَّهِ ﷺ، وَكَانُوا أَهْلَ حَاجَةِ، فَقَالَ: لَا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ، فَتَوَلَّوْا وَأَعْيُنُهُمْ تَفِيضُ مِنْ الدَّمْعِ حَزَنًا أَلَّا يَجِدُوا مَا يُنْفِقُونَ. قَالَ ابْنُ إسْحَاقَ: فَبَلَغَنِي أَنَّ ابْنَ يَامِينَ بْنِ عُمَيْرِ بْنِ كَعْبٍ النَّضْرِيُّ لَقَى أَبَا لَيْلَى عَبْدَ الرَّحْمَنِ بْنَ كَعْبٍ وَعَبْدَ اللَّهِ بْنَ مُغَفَّلٍ وَهُمَا يَبْكِيَانِ، فَقَالَ: مَا يُبْكِيكُمَا ؟ قَالَا: جِئْنَا رَسُولَ اللَّهِ ﷺ لِيَحْمِلَنَا، فَلَمْ نَجِدْ عِنْدَهُ مَا يَحْمِلُنَا عَلَيْهِ، وَلَيْسَ عِنْدَنَا مَا نَتَقَوَّى بِهِ عَلَى الْخُرُوجِ مَعَهُ؛ فَأَعْطَاهُمَا نَاضِحًا لَهُ، فَارْتَحَلَاهُ، وَرَوَّدَهُمَا شَيْئًا مِنْ تَمْرٍ، فَخَرَجَا مَعَ رَسُولِ اللَّهِ ﷺ
✧ The affair of the weepers in the expedition of Tabūk. Ibn Isḥāq said: Then some men of the Muslims came to the Messenger of God ﷺ—they were the weepers, and they were seven persons from the Anṣār and others, from the Banū ʿAmr b. ʿAwf: Sālim b. ʿUmayr, ʿUlbah b. Zayd, brother of the Banū Ḥārithah, Abū Laylā ʿAbd al-Raḥmān b. Kaʿb, brother of the Banū Māzin b. al-Najjār, ʿAmr b. Ḥumām b. al-Jamūḥ, brother of the Banū Salimah, ʿAbd Allāh b. al-Mughaffal al-Muzanī—and some people say: rather he is ʿAbd Allāh b. ʿAmr al-Muzanī—and Haramī b. ʿAbd Allāh, brother of the Banū Wāqif, and ʿIrbāḍ b. Sāriyah al-Fazārī. They asked the Messenger of God ﷺ to provide them with mounts, and they were people of need. He said: I do not find anything to mount you on. So they turned away, their eyes overflowing with tears out of grief that they could not find anything to spend. Ibn Isḥāq said: It reached me that Ibn Yāmīn b. ʿUmayr b. Kaʿb al-Naḍrī met Abū Laylā ʿAbd al-Raḥmān b. Kaʿb and ʿAbd Allāh b. Mughaffal while they were weeping. He said: What makes you weep? They said: We came to the Messenger of God ﷺ for him to mount us, but we did not find with him anything to mount us on, and we have nothing with which to strengthen ourselves for going out with him. So he gave them a camel of his, and they rode it, and he supplied them with some dates, and they went out with the Messenger of God ﷺ.
Sirat Ibn Hisham 1482No grade recorded
[ شَأْنُ الْمُعَذِّرِينَ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: وَجَاءَهُ الْمُعَذِّرُونَ مِنْ الْأَعْرَابِ، فَاعْتَذَرُوا إلَيْهِ، فَلَمْ يَعْذِرْهُمْ اللَّهُ تَعَالَى. وَقَدْ ذُكِرَ لِي أَنَّهُمْ نَفَرٌ مِنْ بَنِي غِفَارٍ. [ تَخَلُّفُ نَفَرٍ عَنْ غَيْرِ شَكٍّ ] ثُمَّ اسْتَتَبَّ بِرَسُولِ اللَّهِ ﷺ سَفَرُهُ، وَأَجْمَعَ السَّيْرَ، وَقَدْ كَانَ نَفَرٌ مِنْ الْمُسْلِمِينَ أَبْطَأَتْ بِهِمْ النِّيَّةُ عَنْ رَسُولِ اللَّهِ ﷺ، حَتَّى تَخَلَّفُوا عَنْهُ، عَنْ غَيْرِ شَكٍّ وَلَا ارْتِيَابٍ؛ مِنْهُمْ: كَعْبُ بْنُ مَالِكِ بْنِ أَبِي كَعْبٍ، أَخُو بَنِي سَلِمَةَ وَمُرَارَةُ بْنُ الرَّبِيعِ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، وَهِلَالُ بْنُ أُمَيَّةَ، أَخُو بَنِي وَاقِفٍ، وَأَبُو خَيْثَمَةَ، أَخُو بَنِي سَالِمِ بْنِ عَوْفٍ. وَكَانُوا نَفَرَ صِدْقٍ، لَا يُتَّهَمُونَ فِي إسْلَامِهِمْ
✧ [The affair of those who made excuses in the expedition of Tabūk] Ibn Isḥāq said: The excuse-makers from among the bedouin came to him and made excuses to him, but God Almighty did not excuse them. It has been mentioned to me that they were a group from Banū Ghifār. [The staying behind of a group without doubt] Then the Messenger of God's ﷺ journey was set in order for him, and he resolved to march. A group of the Muslims had been slowed by their intention regarding the Messenger of God ﷺ, so that they stayed behind from him, without doubt or uncertainty; among them were: Kaʿb b. Mālik b. Abī Kaʿb, brother of Banū Salimah; Murārah b. al-Rabīʿ, brother of Banū ʿAmr b. ʿAwf; Hilāl b. Umayyah, brother of Banū Wāqif; and Abū Khaythamah, brother of Banū Sālim b. ʿAwf. They were a group of truthful men, not suspected in their Islam.
Sirat Ibn Hisham 1483No grade recorded
[ خُرُوجُ الرَّسُولِ وَاسْتِعْمَالُهُ عَلَى الْمَدِينَةِ في غزوة تبوك ] فَلَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ ضَرَبَ عَسْكَرَهُ عَلَى ثَنِيَّةِ الْوَدَاعِ. قَالَ ابْنُ هِشَامٍ: وَاسْتَعْمَلَ عَلَى الْمَدِينَةِ مُحَمَّدَ بْنَ مَسْلَمَةَ الْأَنْصَارِيَّ وَذَكَرَ عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيِّ عَنْ أَبِيهِ: أَنَّ رَسُولَ اللَّهِ ﷺ اسْتَعْمَلَ عَلَى الْمَدِينَةِ، مَخْرَجَهُ إلَى تَبُوكَ، سِبَاعَ بْنَ عُرْفُطَةَ. [ تَخَلُّفُ الْمُنَافِقِينَ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: وَضَرَبَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ مَعَهُ عَلَى حِدَةٍ عَسْكَرَهُ أَسْفَلَ مِنْهُ، نَحْوَ ذُبَابٍ، وَكَانَ فِيمَا يَزْعُمُونَ لَيْسَ بِأَقَلَّ الْعَسْكَرَيْنِ. فَلَمَّا سَارَ رَسُولُ اللَّهِ ﷺ تَخَلَّفَ عَنْهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ، فِيمَنْ تَخَلَّفَ مِنْ الْمُنَافِقِينَ وَأَهْلِ الرَّيْبِ
✧ [The Messenger's departure and his appointment over Madinah in the expedition of Tabūk] When the Messenger of Allah ﷺ went out, he pitched his camp on Thaniyyat al-Wadāʿ. Ibn Hishām said: He appointed Muhammad b. Maslamah al-Anṣārī over Madinah. ʿAbd al-ʿAzīz b. Muhammad al-Darāwardī mentioned from his father: The Messenger of Allah ﷺ appointed Sibāʿ b. ʿUrfuṭah over Madinah when he went out to Tabūk. [The staying behind of the hypocrites in the expedition of Tabūk] Ibn Isḥāq said: ʿAbd Allāh b. Ubayy pitched his camp with him separately, below him, toward Dhubāb; and he was, as they claim, not the smaller of the two camps. When the Messenger of Allah ﷺ set out, ʿAbd Allāh b. Ubayy stayed behind, among those hypocrites and people of doubt who stayed behind.
Sirat Ibn Hisham 1484No grade recorded
[ شَأْنُ عَلِيِّ بْنِ أَبِي طَالِبٍ في غزوة تبوك ] وَخَلَّفَ رَسُولُ اللَّهِ ﷺ عَلِيَّ بْنَ أَبِي طَالِبٍ، رِضْوَانُ اللَّهِ عَلَيْهِ، عَلَى أَهْلِهِ، وَأَمَرَهُ بِالْإِقَامَةِ فِيهِمْ، فَأَرْجَفَ بِهِ الْمُنَافِقُونَ، وَقَالُوا: مَا خَلَّفَهُ إلَّا اسْتِثْقَالًا لَهُ، وَتَخَفُّفًا مِنْهُ. فَلَمَّا قَالَ ذَلِكَ الْمُنَافِقُونَ، أَخَذَ عَلِيُّ بْنُ أَبِي طَالِبٍ، رِضْوَانُ اللَّهِ عَلَيْهِ سِلَاحَهُ، ثُمَّ خَرَجَ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ وَهُوَ نَازِلٌ بِالْجُرْفِ، فَقَالَ: يَا نَبِيَّ اللَّهِ، زَعَمَ الْمُنَافِقُونَ أَنَّكَ إنَّمَا خَلَّفَتْنِي أَنَّكَ اسْتَثْقَلْتنِي وَتَخَفَّفَتْ مِنِّي، فَقَالَ: كَذَبُوا، وَلَكِنَّنِي خَلَّفْتُكَ لِمَا تَرَكْتُ وَرَائِي، فَارْجِعْ فَاخْلُفْنِي فِي أَهْلِي وَأَهْلِكَ، أَفَلَا تَرْضَى يَا عَلِيُّ أَنْ تَكُونَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى ؟ إلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي، فَرَجَعَ عَلَيَّ إلَى الْمَدِينَةِ؛ وَمَضَى رَسُولُ اللَّهِ ﷺ عَلَى سَفَرِهِ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ طَلْحَةَ بْنِ يَزِيدَ بْنِ رُكَانَةَ عَنْ إبْرَاهِيمَ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، عَنْ أَبِيهِ سَعْدٍ: أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ﷺ يَقُولُ لِعَلِيٍّ هَذِهِ الْمَقَالَةَ
✧ The affair of ʿAlī b. Abī Ṭālib in the expedition of Tabūk. And the Messenger of God ﷺ left behind ʿAlī b. Abī Ṭālib, may God be pleased with him, over his family, and commanded him to remain among them. The hypocrites spread false rumors about him and said: He has only left him behind because he found him burdensome and sought to be rid of him. When the hypocrites said that, ʿAlī b. Abī Ṭālib, may God be pleased with him, took up his weapon, then went out until he came to the Messenger of God ﷺ while he was encamped at al-Jurf. He said: O Prophet of God, the hypocrites claim that you have only left me behind because you found me burdensome and sought to be rid of me. He said: They have lied. But I left you behind for what I left behind me. So return and act as my deputy among my family and your family. Are you not pleased, O ʿAlī, to be to me in the position of Hārūn to Mūsā, except that there is no prophet after me? So ʿAlī returned to Madinah, and the Messenger of God ﷺ went on his journey. Ibn Isḥāq said: Muḥammad b. Ṭalḥah b. Yazīd b. Rukānah related to me from Ibrāhīm b. Saʿd b. Abī Waqqāṣ, from his father Saʿd, that he heard the Messenger of God ﷺ say this statement to ʿAlī.
Sirat Ibn Hisham 1485No grade recorded
[ شَأْنُ أَبِي خَيْثَمَةَ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ رَجَعَ عَلِيٌّ إلَى الْمَدِينَةِ، وَمَضَى رَسُولُ اللَّهِ ﷺ عَلَى سَفَرِهِ، ثُمَّ إنَّ أَبَا خَيْثَمَةَ رَجَعَ بَعْدَ أَنْ سَارَ رَسُولُ اللَّهِ ﷺ أَيَّامًا إلَى أَهْلِهِ فِي يَوْمٍ حَارٍّ، فَوَجَدَ امْرَأَتَيْنِ لَهُ فِي عَرِيشَيْنِ لَهُمَا فِي حَائِطِهِ، قَدْ رَشَّتْ كُلُّ وَاحِدَةٍ مِنْهُمَا عَرِيشَهَا، وَبَرَّدَتْ لَهُ فِيهِ مَاءً، وَهَيَّأَتْ لَهُ فِيهِ طَعَامًا. فَلَمَّا دَخَلَ، قَامَ عَلَى بَابِ الْعَرِيشِ، فَنَظَرَ إلَى امْرَأَتَيْهِ وَمَا صَنَعَتَا لَهُ، فَقَالَ: رَسُولُ اللَّهِ ﷺ فِي الضِّحِّ وَالرِّيحِ وَالْحَرِّ، وَأَبُو خَيْثَمَةَ فِي ظِلٍّ بَارِدٍ، وَطَعَامٍ مُهَيَّأٍ، وَامْرَأَةٍ حَسْنَاءَ، فِي مَالِهِ مُقِيمٌ، مَا هَذَا بِالنَّصَفِ ثُمَّ قَالَ: وَاَللَّهِ لَا أَدْخُلُ عَرِيشَ وَاحِدَةٍ مِنْكُمَا حَتَّى أَلْحَقَ بِرَسُولِ اللَّهِ ﷺ، فَهَيِّئَا؛ لِي زَادًا، فَفَعَلَتَا. ثُمَّ قَدَّمَ نَاضِحَهُ فَارْتَحَلَهُ، ثُمَّ خَرَجَ فِي طَلَبِ رَسُولِ اللَّهِ ﷺ حَتَّى أَدْرَكَهُ حِينَ نَزَلَ تَبُوكَ. وَقَدْ كَانَ أَدْرَكَ أَبَا خَيْثَمَةَ عُمَيْرَ بْنَ وَهْبٍ الْجُمَحِيَّ فِي الطَّرِيقِ، يَطْلُبُ رَسُولَ اللَّهِ ﷺ، فَتَرَافَقَا، حَتَّى إذَا دَنَوَا مِنْ تَبُوكَ. قَالَ أَبُو خَيْثَمَةَ لِعُمَيْرِ بْنِ وَهْبٍ: إنَّ لِي ذَنْبًا، فَلَا عَلَيْكَ أَنْ تَخَلَّفَ عَنِّي حَتَّى آتِيَ رَسُولَ اللَّهِ ﷺ فَفَعَلَ حَتَّى إذَا دَنَا. مِنْ رَسُولِ اللَّهِ ﷺ وَهُوَ نَازِلٌ بِتَبُوكَ، قَالَ النَّاسُ: هَذَا رَاكِبٌ عَلَى الطَّرِيقِ مُقْبِلٌ، فَقَالَ رَسُولُ اللَّهِ ﷺ: كُنْ أَبَا خَيْثَمَةَ؛ فَقَالُوا يَا رَسُولَ اللَّهِ هُوَ وَاَللَّهِ أَبُو خَيْثَمَةَ. فَلَمَّا أَنَاخَ أَقْبَلَ فَسَلَّمَ عَلَى رَسُولِ اللَّهِ ﷺ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ: أَوْلَى لَكَ يَا أَبَا خَيْثَمَةَ. ثُمَّ أَخْبَرَ رَسُولَ اللَّهِ ﷺ الْخَبَرَ؛ فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ خَيْرًا، وَدَعَا لَهُ بِخَيْرِ. قَالَ ابْنُ هِشَامٍ: وَقَالَ أَبُو خَيْثَمَةَ فِي ذَلِكَ شِعْرًا، وَاسْمُهُ مَالِكُ بْنُ قَيْسٍ: لَمَّا رَأَيْتُ النَّاسَ فِي الدِّينِ نَافَقُوا أَتَيْتُ الَّتِي كَانَتْ أَعَفَّ وَأَكْرَمَا وَبَايَعْتُ بِالْيُمْنَى يَدِي لِمُحَمَّدٍ فَلَمْ أَكْتَسِبْ إثْمًا وَلَمْ أَغْشَ مَحْرَمًا تَرَكْتُ خَضِيبًا فِي الْعَرِيشِ وَصِرْمَةً صفايا كِرَامًا بُسْرُهَا قَدْ تَحَمَّمَا وَكُنْتُ إذَا شَكَّ الْمُنَافِقُ أَسْمَحَتْ إلَى الدِّينِ نَفْسِي شَطْرَهُ حَيْثُ يَمَّمَا
✧ [The affair of Abū Khaythamah in the expedition of Tabūk] Ibn Isḥāq said: Then ʿAlī returned to al-Madinah, and the Messenger of God ﷺ continued on his journey. Then Abū Khaythamah returned after the Messenger of God ﷺ had traveled for some days to his family on a hot day. He found two wives of his in two arbors of theirs in his walled garden; each one of them had sprinkled her arbor, cooled water for him in it, and prepared food for him in it. When he entered, he stood at the door of the arbor and looked at his two wives and what they had done for him. He said: 'The Messenger of God ﷺ is in the sun, the wind, and the heat, while Abū Khaythamah is in cool shade, prepared food, and a beautiful wife, staying in his property. This is not just.' Then he said: 'By God, I will not enter the arbor of either of you until I catch up with the Messenger of God ﷺ. So prepare provisions for me.' They did so. Then he brought forward his camel and saddled it, then he went out seeking the Messenger of God ﷺ until he caught up with him when he had encamped at Tabūk. Abū Khaythamah had been overtaken on the road by ʿUmayr b. Wahb al-Jumaḥī, who was seeking the Messenger of God ﷺ, and they traveled together until they drew near Tabūk. Abū Khaythamah said to ʿUmayr b. Wahb: 'I have a sin, so it is no trouble for you to stay behind from me until I come to the Messenger of God ﷺ.' He did so. When he drew near the Messenger of God ﷺ while he was encamped at Tabūk, the people said: 'This is a rider on the road coming.' The Messenger of God ﷺ said: 'Be Abū Khaythamah.' They said: 'O Messenger of God, by God, it is Abū Khaythamah.' When he made his camel kneel, he came forward and greeted the Messenger of God ﷺ. The Messenger of God ﷺ said to him: 'Woe to you, O Abū Khaythamah.' Then he told the Messenger of God ﷺ the news. The Messenger of God ﷺ said to him good words and prayed for good for him. Ibn Hishām said: Abū Khaythamah uttered poetry about that; his name was Mālik b. Qays: When I saw the people in religion acted as hypocrites, I came to that which was most virtuous and most noble. And I pledged allegiance with my right hand to Muḥammad, and did not earn sin nor approach what is forbidden. I left behind a dyed one in the arbor and a herd of chosen, noble she-camels, whose unripe dates had turned dark. And when the hypocrite doubted, my soul was compliant to the religion, half of it, wherever it aimed.
Sirat Ibn Hisham 1486No grade recorded
[ النَّبِيُّ وَالْمُسْلِمُونَ بِالْحِجْرِ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ رَسُولُ اللَّهِ ﷺ حِينَ مَرَّ بِالْحِجْرِ نَزَلَهَا، وَاسْتَقَى النَّاسُ مِنْ بِئْرِهَا. فَلَمَّا رَاحُوا قَالَ رَسُولُ اللَّهِ ﷺ: لَا تَشْرَبُوا مِنْ مَائِهَا شَيْئًا، وَلَا تَتَوَضَّئُوا مِنْهُ لِلصَّلَاةِ، وَمَا كَانَ مِنْ عَجِينٍ عَجَنْتُمُوهُ فَاعْلِفُوهُ الْإِبِلَ، وَلَا تَأْكُلُوا مِنْهُ شَيْئًا، وَلَا يَخْرُجَنَّ أَحَدٌ مِنْكُمْ اللَّيْلَةَ إلَّا وَمَعَهُ صَاحِبٌ لَهُ. فَفَعَلَ النَّاسُ مَا أَمَرَهُمْ بِهِ رَسُولُ اللَّهِ ﷺ، إلَّا أَنَّ رَجُلَيْنِ مِنْ بَنِي سَاعِدَةَ خَرَجَ أَحَدُهُمَا لِحَاجَتِهِ، وَخَرَجَ الْآخَرُ فِي طَلَبِ بَعِيرٍ لَهُ، فَأَمَّا الَّذِي ذَهَبَ لِحَاجَتِهِ فَإِنَّهُ خُنِقَ عَلَى مَذْهَبِهِ، وَأَمَّا الَّذِي ذَهَبَ فِي طَلَبِ بَعِيرِهِ فَاحْتَمَلَتْهُ الرِّيحُ، حَتَّى طَرَحَتْهُ بِجَبَلَيْ طَيِّئٍ. فَأُخْبِرَ بِذَلِكَ رَسُولُ اللَّهِ ﷺ، فَقَالَ: أَلَمْ أَنْهَكُمْ أَنْ يَخْرُجَ مِنْكُمْ أَحَدٌ إلَّا وَمَعَهُ صَاحِبُهُ ثُمَّ دَعَا رَسُولُ اللَّهِ ﷺ، لِلَّذِي أُصِيبَ عَلَى مَذْهَبِهِ فَشُفِيَ، وَأَمَّا الْآخَرُ الَّذِي وَقَعَ بِجَبَلَيْ طَيِّئٍ، فَإِنَّ طَيِّئًا أَهْدَتْهُ لِرَسُولِ اللَّهِ ﷺ حِينَ قَدِمَ الْمَدِينَةَ. وَالْحَدِيثُ عَنْ الرَّجُلَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي بَكْرٍ، عَنْ عَبَّاسِ بْنِ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ؛ وَقَدْ حَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرٍ أَنْ قَدْ سَمَّى لَهُ الْعَبَّاسُ الرَّجُلَيْنِ، وَلَكِنَّهُ اسْتَوْدَعَهُ إيَّاهُمَا، فَأَبَى عَبْدُ اللَّهِ أَنْ يُسَمِّيَهُمَا لِي. قَالَ ابْنُ هِشَامٍ: بَلَغَنِي عَنْ الزُّهْرِيِّ أَنَّهُ قَالَ: لَمَّا مَرَّ رَسُولُ اللَّهِ ﷺ بِالْحِجْرِ سَجَّى ثَوْبَهُ عَلَى وَجْهِهِ، وَاسْتَحَثَّ رَاحِلَتَهُ، ثُمَّ قَالَ: لَا تَدْخُلُوا بُيُوتَ الَّذِينَ ظَلَمُوا إلَّا وَأَنْتُمْ بَاكُونَ، خَوْفًا أَنْ يُصِيبَكُمْ مِثْلُ مَا أَصَابَهُمْ. قَالَ ابْنُ إسْحَاقَ: فَلَمَّا أَصْبَحَ النَّاسُ وَلَا مَاءَ مَعَهُمْ شَكَوْا ذَلِكَ إلَى رَسُولِ اللَّهِ ﷺ، فَدَعَا رَسُولُ اللَّهِ ﷺ، فَأَرْسَلَ اللَّهُ سُبْحَانَهُ سَحَابَةً فَأَمْطَرَتْ حَتَّى ارْتَوَى النَّاسُ، وَاحْتَمَلُوا حَاجَتَهُمْ مِنْ الْمَاءِ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيَدٍ، عَنْ رِجَالٍ مِنْ بَنِي عَبْدِ الْأَشْهَلِ، قَالَ: قُلْتُ لِمَحْمُودِ: هَلْ كَانَ النَّاسُ يَعْرِفُونَ النِّفَاقَ فِيهِمْ ؟ قَالَ: نَعَمْ وَاَللَّهِ، إنْ كَانَ الرَّجُلُ لَيَعْرِفُهُ مِنْ أَخِيهِ وَمِنْ أَبِيهِ وَمِنْ عَمِّهِ وَفِي عَشِيرَتِهِ، ثُمَّ يَلْبَسُ بَعْضُهُمْ بَعْضًا عَلَى ذَلِكَ. ثُمَّ قَالَ مَحْمُودٌ: لَقَدْ أَخْبَرَنِي رِجَالٌ مِنْ قَوْمِي عَنْ رَجُلٍ مِنْ الْمُنَافِقِينَ مَعْرُوفٌ نِفَاقُهُ، كَانَ يَسِيرُ مَعَ رَسُولِ اللَّهِ ﷺ حَيْثُ سَارَ؛ فَلَمَّا كَانَ مِنْ أَمْرِ النَّاسِ بِالْحِجْرِ مَا كَانَ، وَدَعَا رَسُولُ اللَّهِ ﷺ حِينَ دَعَا، فَأَرْسَلَ اللَّهُ السَّحَابَةَ، فَأَمْطَرَتْ حَتَّى ارْتَوَى النَّاسُ قَالُوا: أَقْبَلْنَا عَلَيْهِ نَقُولُ: وَيْحَكَ، هَلْ بَعْدَ هَذَا شَيْءٌ قَالَ: سَحَابَةٌ مَارَّةٌ
✧ Ibn Isḥāq said: When the Messenger of God ﷺ passed by al-Ḥijr he alighted there, and the people drew water from its well. Then when they departed, the Messenger of God ﷺ said: “Do not drink any of its water, and do not perform ablution from it for the prayer. Whatever dough you have kneaded, feed it to the camels and do not eat any of it. None of you should go out tonight except with a companion.” The people did what the Messenger of God ﷺ commanded them, except that two men of Banū Sāʿidah went out, one of them to relieve himself and the other in search of a camel of his. As for the one who went to relieve himself, he was choked on his way; and as for the one who went in search of his camel, the wind carried him off until it cast him down at the two mountains of Ṭayyiʾ. The Messenger of God ﷺ was informed of that and said: “Did I not forbid any of you to go out except with a companion?” Then the Messenger of God ﷺ supplicated for the one who was afflicted on his way, and he was healed. As for the other who fell at the two mountains of Ṭayyiʾ, Ṭayyiʾ gave him as a gift to the Messenger of God ﷺ when he arrived in Madinah. The account about the two men is from ʿAbd Allāh b. Abī Bakr, from ʿAbbās b. Sahl b. Saʿd al-Sāʿidī. ʿAbd Allāh b. Abī Bakr told me that ʿAbbās named the two men to him, but he entrusted them to him in confidence, and ʿAbd Allāh refused to name them to me. Ibn Hishām said: It reached me from al-Zuhrī that he said: When the Messenger of God ﷺ passed by al-Ḥijr he covered his face with his garment and urged on his mount, then he said: “Do not enter the dwellings of those who wronged unless you are weeping, for fear that there may befall you the like of what befell them.” Ibn Isḥāq said: When morning came to the people and they had no water with them, they complained of that to the Messenger of God ﷺ. The Messenger of God ﷺ supplicated, and God—glorified be He—sent a cloud that rained until the people drank their fill and carried with them what water they needed. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me, from Maḥmūd b. Labīd, from men of Banū ʿAbd al-Ashhal. He said: I said to Maḥmūd: “Did the people recognize hypocrisy among them?” He said: “Yes, by God, a man would recognize it in his brother, his father, his paternal uncle, and in his clan, and then they would cloak one another over that.” Then Maḥmūd said: “Men of my people told me about a man among the hypocrites whose hypocrisy was well known. He used to travel with the Messenger of God ﷺ wherever he traveled. When what happened to the people at al-Ḥijr occurred, and the Messenger of God ﷺ supplicated when he supplicated, and God sent the cloud and it rained until the people drank their fill, they said: We came to him saying: ‘Woe to you, is there anything after this?’ He said: ‘A passing cloud.’”
Sirat Ibn Hisham 1487No grade recorded
[ نَاقَةٌ لِلرَّسُولِ ضَلَّتْ وَحَدِيثُ ابْنِ اللُّصَيْتِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ رَسُولَ اللَّهِ ﷺ سَارَ حَتَّى إذَا كَانَ بِبَعْضِ الطَّرِيقِ ضَلَّتْ نَاقَتُهُ، فَخَرَجَ أَصْحَابُهُ فِي طَلَبِهَا، وَعِنْدَ رَسُولِ اللَّهِ ﷺ رَجُلٌ مِنْ أَصْحَابِهِ، يُقَالُ لَهُ عُمَارَةُ بْنُ حَزْمٍ، وَكَانَ عَقَبِيًّا بَدْرِيًّا ؟ وَهُوَ عَمُّ بَنِي عَمْرِو بْنِ حَزْمٍ، وَكَانَ فِي رَحْلِهِ زَيْدُ بْنُ اللُّصَيْتِ الْقَيْنُقَاعِيُّ، وَكَانَ مُنَافِقًا. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: ابْنُ لُصَيْبٍ ( بِالْبَاءِ ). قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ مَحْمُودِ بْنِ لَبِيَدٍ، عَنْ رِجَالٍ مِنْ بَنِي عَبْدِ الْأَشْهَلِ، قَالُوا: فَقَالَ زَيْدُ بْنُ اللُّصَيْتِ، وَهُوَ فِي رَحْلِ عُمَارَةَ وَعُمَارَةُ عِنْدَ رَسُولِ اللَّهِ ﷺ: أَلَيْسَ مُحَمَّدٌ يَزْعُمُ أَنَّهُ نَبِيٌّ، وَيُخْبِرُكُمْ عَنْ خَبَرِ السَّمَاءِ، وَهُوَ لَا يَدْرِي أَيْنَ نَاقَتُهُ ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ وَعُمَارَةُ عِنْدَهُ: إنَّ رَجُلًا قَالَ: هَذَا مُحَمَّدٌ يُخْبِرُكُمْ أَنَّهُ نَبِيٌّ، وَيَزْعُمُ أَنَّهُ يُخْبِرُكُمْ بِأَمْرِ السَّمَاءِ وَهُوَ لَا يَدْرِي أَيْنَ نَاقَتُهُ، وَإِنِّي وَاَللَّهِ مَا أَعْلَمُ إلَّا مَا عَلَّمَنِي اللَّهُ وَقَدْ دَلَّنِي اللَّهُ عَلَيْهَا، وَهِيَ فِي هَذَا الْوَادِي، فِي شِعْبِ كَذَا وَكَذَا، قَدْ حَبَسَتْهَا شَجَرَةٌ بِزِمَامِهَا، فَانْطَلِقُوا حَتَّى تَأْتُونِي بِهَا، فَذَهَبُوا، فَجَاءُوا بِهَا. فَرَجَعَ عُمَارَةُ بْنُ حَزْمٍ إلَى رَحْلِهِ فَقَالَ: وَاَللَّهِ لَعَجَبٌ مِنْ شَيْءٍ حَدَّثَنَاهُ رَسُولُ اللَّهِ ﷺ آنِفًا، عَنْ مَقَالَةِ قَائِلٍ أَخْبَرَهُ اللَّهُ عَنْهُ بِكَذَا وَكَذَا، لِلَّذِي قَالَ زَيْدُ بْنُ لُصَيْتٍ؛ فَقَالَ رَجُلٌ مِمَّنْ كَانَ فِي رَحْلِ عُمَارَةَ وَلَمْ يَحْضُرْ رَسُولَ اللَّهِ ﷺ: زَيْدٌ وَاَللَّهِ قَالَ هَذِهِ الْمَقَالَةَ قَبْلَ أَنْ تَأْتِيَ. فَأَقْبَلَ عُمَارَةُ عَلَى زَيْدٍ يَجَأُ فِي عُنُقِهِ وَيَقُولُ: إلَيَّ عِبَادَ اللَّهِ، إنَّ فِي رَحْلِي لَدَاهِيَةً وَمَا أَشْعُرُ، اُخْرُجْ أَيْ عَدُوَّ اللَّهِ مِنْ رَحْلِي، فَلَا تَصْحَبْنِي
✧ [A she-camel of the Messenger went astray and the report of Ibn al-Luṣayt] Ibn Isḥāq said: Then the Messenger of God ﷺ travelled on until, when he was on part of the road, his she-camel went astray. His companions went out in search of it, while with the Messenger of God ﷺ there was a man of his companions called ʿUmārah b. Ḥazm, who was an ʿAqabī, a Badrī—he was the paternal uncle of the Banū ʿAmr b. Ḥazm—and in his baggage was Zayd b. al-Luṣayt al-Qaynuqāʿī, who was a hypocrite. Ibn Hishām said: It is also said: Ibn Luṣayb (with b). Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me, from Maḥmūd b. Labīd, from men of the Banū ʿAbd al-Ashhal, who said: Zayd b. al-Luṣayt said, while he was in ʿUmārah's baggage and ʿUmārah was with the Messenger of God ﷺ: Is not Muḥammad claiming that he is a prophet, and telling you news of heaven, while he does not know where his she-camel is? The Messenger of God ﷺ said, while ʿUmārah was with him: A man said: This Muḥammad tells you that he is a prophet, and claims that he tells you about the affair of heaven, while he does not know where his she-camel is. By God, I know only what God has taught me, and God has directed me to it. It is in this valley, in such-and-such a ravine; a tree has held it back by its halter. Go and bring it to me. They went and brought it. ʿUmārah b. Ḥazm returned to his baggage and said: By God, what a wonder is something the Messenger of God ﷺ told us just now, about the speech of a speaker of which God informed him, with such-and-such, for what Zayd b. Luṣayt said. A man who was in ʿUmārah's baggage, and had not attended the Messenger of God ﷺ, said: By God, Zayd said this speech before you came. ʿUmārah turned upon Zayd, striking him in his neck, saying: Come to me, servants of God! In my baggage there is a calamity and I do not perceive it. Depart, O enemy of God, from my baggage, and do not accompany me.
Sirat Ibn Hisham 1488No grade recorded
[ شَأْنُ أَبِي ذَرٍّ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: فَزَعَمَ بَعْضُ النَّاسِ أَنَّ زَيْدًا تَابَ بَعْدَ ذَلِكَ، وَقَالَ بَعْضُ النَّاسِ لَمْ يَزَلْ مُتَّهَمًا بِشَرٍّ حَتَّى هَلَكَ. ثُمَّ مَضَى رَسُولُ اللَّهِ ﷺ سَائِرًا، فَجَعَلَ يَتَخَلَّفُ عَنْهُ الرَّجُلُ، يَقُولُونَ: يَا رَسُولَ اللَّهِ، تَخَلَّفَ فُلَانٌ، فَيَقُولُ: دَعُوهُ، فَإِنْ يَكُ فِيهِ خَيْرٌ فَسَيَلْحَقُهُ اللَّهُ تَعَالَى بِكَمْ، وَإِنْ يَكُ غَيْرَ ذَلِكَ فَقَدْ أَرَاحَكُمْ اللَّهُ مِنْهُ، حَتَّى قِيلَ: يَا رَسُولَ اللَّهِ، قَدْ تَخَلَّفَ أَبُو ذَرٍّ، وَأَبْطَأَ بِهِ بَعِيرُهُ، فَقَالَ: دَعُوهُ، فَإِنْ يَكُ فِيهِ خَيْرٌ فَسَيَلْحَقُهُ اللَّهُ بِكَمْ، وَإِنْ يَكُ غَيْرَ ذَلِكَ فَقَدْ أَرَاحَكُمْ اللَّهُ مِنْهُ؛ وَتَلَوَّمَ أَبُو ذَرٍّ عَلَى بَعِيرِهِ، فَلَمَّا أَبْطَأَ عَلَيْهِ، أَخَذَ مَتَاعَهُ فَحَمَلَهُ عَلَى ظَهْرِهِ، ثُمَّ خَرَجَ يَتْبَعُ أَثَرَ رَسُولِ اللَّهِ ﷺ مَاشِيًا. وَنَزَلَ رَسُولُ اللَّهِ فِي بَعْضِ مَنَازِلِهِ، فَنَظَرَ نَاظِرٌ مِنْ الْمُسْلِمِينَ فَقَالَ: يَا رَسُولَ اللَّهِ، إنَّ هَذَا الرَّجُلَ يَمْشِي عَلَى الطَّرِيقِ وَحْدَهُ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: كُنْ أَبَا ذَرٍّ. فَلَمَّا تَأَمَّلَهُ الْقَوْمُ قَالُوا: يَا رَسُولَ اللَّهِ، هُوَ وَاَللَّهِ أَبُو ذَرٍّ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: رَحِمَ اللَّهُ أَبَا ذَرٍّ، يَمْشِي وَحْدَهُ، وَيَمُوتُ وَحْدَهُ، وَيُبْعَثُ وَحْدَهُ وَقَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي بُرَيْدَةُ بْنُ سُفْيَانَ الْأَسْلَمِيُّ، عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ: لَمَّا نَفَى عُثْمَانُ أَبَا ذَرٍّ إلَى الرَّبَذَةِ، وَأَصَابَهُ بِهَا قَدَرُهُ، لَمْ يَكُنْ مَعَهُ أَحَدٌ إلَّا امْرَأَتُهُ وَغُلَامُهُ، فَأَوْصَاهُمَا أَنْ اغْسِلَانِي وَكَفِّنَانِي، ثُمَّ ضَعَانِي عَلَى قَارِعَةِ الطَّرِيقِ، فَأَوَّلُ رَكْبٍ يَمُرُّ بِكَمْ فَقُولُوا: هَذَا أَبُو ذَرٍّ صَاحِبُ رَسُولِ اللَّهِ ﷺ، فَأَعِينُونَا عَلَى دَفْنِهِ. فَلَمَّا مَاتَ فَعَلَا ذَلِكَ بِهِ. ثُمَّ وَضَعَاهُ عَلَى قَارِعَةِ الطَّرِيقِ؛ وَأَقْبَلَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ فِي رَهْطٍ مِنْ أَهْلِ الْعِرَاقِ عُمَّارٍ، فَلَمْ يَرُعْهُمْ إلَّا بِالْجِنَازَةِ عَلَى ظَهْرِ الطَّرِيقِ، قَدْ كَادَتْ الْإِبِلُ تَطَؤُهَا، وَقَامَ إلَيْهِمْ الْغُلَامُ. فَقَالَ: هَذَا أَبُو ذَرٍّ صَاحِبُ رَسُولِ اللَّهِ ﷺ، فَأَعِينُونَا عَلَى دَفْنِهِ. قَالَ: فَاسْتَهَلَّ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ يَبْكِي وَيَقُولُ: صَدَقَ رَسُولُ اللَّهِ ﷺ، تَمْشِي وَحْدَكَ وَتَمُوتُ وَحْدَكَ، وَتُبْعَثُ وَحْدَكَ. ثُمَّ نَزَلَ هُوَ وَأَصْحَابُهُ فَوَارَوْهُ، ثُمَّ حَدَّثَهُمْ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ حَدِيثَهُ، وَمَا قَالَ لَهُ رَسُولُ اللَّهِ ﷺ فِي مَسِيرِهِ إلَى تَبُوكَ
✧ [The affair of Abū Dharr in the expedition of Tabūk] Ibn Isḥāq said: Some people claimed that Zayd repented after that, while others said that he remained suspected of evil until he perished. Then the Messenger of God ﷺ continued on his way, and men kept lagging behind him. They would say, “O Messenger of God, so-and-so has stayed behind,” and he would say, “Leave him. If there is any good in him, God, exalted is He, will bring him to join you; and if it is otherwise, God has relieved you of him.” Until it was said, “O Messenger of God, Abū Dharr has stayed behind, and his camel has delayed him.” He said, “Leave him. If there is any good in him, God will bring him to join you; and if it is otherwise, God has relieved you of him.” Abū Dharr waited for his camel, and when it delayed him, he took his baggage and carried it on his back, then set out following the track of the Messenger of God ﷺ on foot. The Messenger of God stopped at one of his halting places, and one of the Muslims looked out and said, “O Messenger of God, this man is walking along the road alone.” The Messenger of God ﷺ said, “Be Abū Dharr.” When the people examined him carefully, they said, “O Messenger of God, by God, it is Abū Dharr.” The Messenger of God ﷺ said, “May God have mercy on Abū Dharr. He walks alone, dies alone, and will be raised alone.” Ibn Isḥāq said: Buraydah b. Sufyān al-Aslamī related to me, from Muḥammad b. Kaʿb al-Quraẓī, from ʿAbd Allāh b. Masʿūd, who said: When ʿUthmān banished Abū Dharr to al-Rabadhah, and his appointed time came to him there, no one was with him except his wife and his servant. He enjoined them, “Wash me and shroud me, then place me on the main road. The first riders who pass by you, say to them, ‘This is Abū Dharr, the companion of the Messenger of God ﷺ; help us bury him.’” When he died, they did that for him. They placed him on the main road. Then ʿAbd Allāh b. Masʿūd came with a band of people from Iraq who were performing ʿumrah, and nothing startled them except the bier on the road, which the camels had almost trampled. The servant came to them and said, “This is Abū Dharr, the companion of the Messenger of God ﷺ; help us bury him.” He said: ʿAbd Allāh b. Masʿūd burst into tears, saying, “The Messenger of God ﷺ spoke the truth: you walk alone, you die alone, and you will be raised alone.” Then he and his companions dismounted and buried him. Then ʿAbd Allāh b. Masʿūd related to them his account and what the Messenger of God ﷺ had said to him during his journey to Tabūk.
Sirat Ibn Hisham 1489No grade recorded
[ تَخْذِيلُ الْمُنَافِقِينَ لِلْمُسْلِمَيْنِ وَمَا نَزَلَ فِيهِمْ في غزوة تبوك ] قَالَ ابْنُ إسْحَاقَ: وَقَدْ كَانَ رَهْطٌ مِنْ الْمُنَافِقِينَ، مِنْهُمْ وَدِيعَةُ بْنُ ثَابِتٍ، أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، وَمِنْهُمْ رَجُلٌ مِنْ أَشْجَعَ، حَلِيفٌ لِبَنِي سَلِمَةَ، يُقَالُ لَهُ: مُخَشِّنُ بْنُ حُمَيِّرٍ - قَالَ ابْنُ هِشَامٍ: وَيُقَالُ مَخْشِيٌّ - يُشِيرُونَ إلَى رَسُولِ اللَّهِ ﷺ وَهُوَ مُنْطَلِقٌ إلَى تَبُوكَ، فَقَالَ بَعْضُهُمْ لِبَعْضِ: أَتَحْسِبُونَ جَلَّادَ بَنِي الْأَصْفَرِ كَقِتَالِ الْعَرَبِ بَعْضُهُمْ بَعْضًا وَاَللَّهِ لَكَأَنَّا بِكَمْ غَدًا مُقَرَّنِينَ فِي الْحِبَالِ، إرْجَافًا وَتَرْهِيبًا لِلْمُؤْمِنِينَ، فَقَالَ مُخَشِّنُ بْنُ حُمَيِّرٍ: وَاَللَّهِ لَوَدِدْتُ أَنِّي أُقَاضِي عَلَى أَنْ يُضْرَبُ كُلَّ ( رَجُلٍ ) مِنَّا مِئَةَ جَلْدَةٍ، وَإِنَّا نَنْفَلِتُ أَنْ يَنْزِلَ فِينَا قُرْآنٌ لِمَقَالَتِكُمْ هَذِهِ. وَقَالَ رَسُولُ اللَّهِ ﷺ - فِيمَا بَلَغَنِي - لِعَمَّارِ بْنِ يَاسِرٍ أَدْرِكْ الْقَوْمَ، فَإِنَّهُمْ قَدْ احْتَرَقُوا، فَسَلْهُمْ عَمَّا قَالُوا، فَإِنْ أَنْكَرُوا فَقُلْ: بَلَى، قُلْتُمْ كَذَا وَكَذَا. فَانْطَلَقَ إلَيْهِمْ عَمَّارٌ، فَقَالَ ذَلِكَ لَهُمْ: فَأَتَوْا رَسُولَ اللَّهِ ﷺ يَعْتَذِرُونَ إلَيْهِ، فَقَالَ وَدِيعَةُ بْنُ ثَابِتٍ، وَرَسُولُ اللَّهِ ﷺ وَاقِفٌ عَلَى نَاقَتِهِ، فَجَعَلَ يَقُولُ وَهُوَ آخِذٌ بِحَقَبِهَا: يَا رَسُولَ اللَّهِ، إنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ؛ فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ: وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ وَقَالَ مُخَشِّنُ بْنُ حُمَيِّرٍ: يَا رَسُولَ اللَّهِ، قَعَدَ بِي اسْمِي وَاسْمُ أَبِي؛ وَكَأَنَّ الَّذِي عُفِيَ عَنْهُ فِي هَذِهِ الْآيَةِ مُخَشِّنُ بْنُ حُمَيِّرٍ، فَتَسَمَّى عَبْدَ الرَّحْمَنِ، وَسَأَلَ اللَّهَ تَعَالَى أَنْ يَقْتُلَهُ شَهِيدًا لَا يُعْلَمُ بِمَكَانِهِ، فَقُتِلَ يَوْمَ الْيَمَامَةِ، فَلَمْ يُوجَدْ لَهُ أَثَرٌ
✧ [The hypocrites' dissuasion of the Muslims and what was revealed concerning them in the expedition of Tabūk] Ibn Isḥāq said: There was a group of hypocrites, among them Wadīʿah b. Thābit, brother of the Banū ʿAmr b. ʿAwf, and among them a man from Ashjaʿ, an ally of the Banū Salimah, called Mukhashshin b. Ḥumayyir — Ibn Hishām said: It is also said Makhshī — pointing towards the Messenger of God ﷺ while he was setting out to Tabūk, and some of them said to one another: Do you reckon fighting the warriors of Banū al-Aṣfar is like the Arabs fighting one another? By God, it is as if we can already see you tomorrow fettered in ropes — spreading alarm and terror among the believers. Then Mukhashshin b. Ḥumayyir said: By God, I wish I could bargain that each man of us be given a hundred lashes, and that we might escape having a Qurʾān revealed about us because of this speech of yours. And the Messenger of God ﷺ — as has reached me — said to ʿAmmār b. Yāsir: Catch up with the people, for they have been scorched. Ask them about what they said; if they deny it, then say: Yes, you said such-and-such. So ʿAmmār went to them and said that to them. Then they came to the Messenger of God ﷺ to make excuses to him. Wadīʿah b. Thābit said, while the Messenger of God ﷺ was standing by his she-camel, and he began to say while holding its girth: O Messenger of God, we were only indulging in idle talk and jesting. Then God, mighty and glorious, revealed: And if you ask them, they will surely say: We were only indulging in idle talk and jesting. And Mukhashshin b. Ḥumayyir said: O Messenger of God, my name and the name of my father have held me back. It was as if the one pardoned in this verse was Mukhashshin b. Ḥumayyir. So he named himself ʿAbd al-Raḥmān and asked God, exalted, to kill him as a martyr in a place unknown. He was killed on the day of al-Yamāmah, and no trace of him was found.
Sirat Ibn Hisham 1490No grade recorded
[ الصُّلْحُ بَيْنَ الرَّسُولِ وَيُحَنَّةَ ] وَلَمَّا انْتَهَى رَسُولُ اللَّهِ ﷺ إلَى تَبُوكَ، أَتَاهُ يُحَنَّةُ بْنُ رُؤْبَةَ، صَاحِبُ أَيْلَةَ، فَصَالَحَ رَسُولَ اللَّهِ ﷺ، وَأَعْطَاهُ الْجِزْيَةَ، وَأَتَاهُ أَهْلَ جَرْبَاءَ وَأَذْرُحَ، فَأَعْطَوْهُ الْجِزْيَةَ، فَكَتَبَ رَسُولُ اللَّهِ ﷺ لَهُمْ كِتَابًا، فَهُوَ عِنْدَهُمْ. [ كِتَابُ الرَّسُولِ لِيُحَنَّةَ ] فَكَتَبَ لِيُحَنَّةَ بْنِ رُؤْبَةَ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: هَذِهِ أَمَنَةٌ مِنْ اللَّهِ، مُحَمَّدٍ النَّبِيِّ رَسُولِ اللَّهِ لِيُحَنَّةَ بْنِ رُؤْبَةَ وَأَهْلِ أَيْلَةَ، سُفُنُهُمْ وَسَيَّارَتُهُمْ فِي الْبَرِّ وَالْبَحْرِ: لَهُمْ ذِمَّةُ اللَّهِ، وَذِمَّةُ مُحَمَّدٍ النَّبِيِّ، وَمَنْ كَانَ مَعَهُمْ مِنْ أَهْلِ الشَّامِ، وَأَهْلِ الْيَمَنِ، وَأَهْلِ الْبَحْرِ، فَمَنْ أَحْدَثَ مِنْهُمْ حَدَثًا، فَإِنَّهُ لَا يَحُولُ مَالُهُ دُونَ نَفْسِهِ. وَإِنَّهُ طَيِّبٌ لِمَنْ أَخَذَهُ مِنْ النَّاسِ، وَإِنَّهُ لَا يَحِلُّ أَنْ يُمْنَعُوا مَاءً يَرِدُونَهُ، وَلَا طَرِيقًا يُرِيدُونَهُ، مِنْ بَرٍّ أَوْ بَحْرٍ
✧ The peace between the Messenger and Yuḥannā When the Messenger of God ﷺ reached Tabūk, Yuḥannā b. Ruʾbah, the ruler of Aylah, came to him and made peace with the Messenger of God ﷺ, giving him the jizyah. The people of Jarbāʾ and Adhruḥ also came to him and gave him the jizyah. The Messenger of God ﷺ wrote a document for them, which remains with them. The Messenger's document to Yuḥannā He wrote for Yuḥannā b. Ruʾbah: In the name of God, the Compassionate, the Merciful. This is a guarantee of security from God, Muḥammad the Prophet, the Messenger of God, to Yuḥannā b. Ruʾbah and the people of Aylah: their ships and their caravans on land and sea—they have the protection of God and the protection of Muḥammad the Prophet, along with those who are with them from the people of Syria, the people of Yemen, and the people of the sea. If any of them commits an offense, his wealth shall not be a barrier to his own punishment. It is lawful for whoever takes it from the people. It is not permissible that they be denied water they come to, nor a road they seek, on land or sea.
Sirat Ibn Hisham 1491No grade recorded
[ حَدِيثُ أَسْرِ أُكَيْدِرٍ ثُمَّ مُصَالَحَتُهُ ] ثُمَّ إنَّ رَسُولَ اللَّهِ ﷺ دَعَا خَالِدَ بْنَ الْوَلِيدِ، فَبَعَثَهُ إلَى أُكَيْدِرِ دَوْمَةَ، وَهُوَ أُكَيْدِرُ بْنُ عَبْدِ الْمَلِكِ، رَجُلٌ مِنْ كِنْدَةَ كَانَ مَلِكًا عَلَيْهَا، وَكَانَ نَصْرَانِيًّا؛ فَقَالَ رَسُولُ اللَّهِ ﷺ لِخَالِدِ: إنَّكَ سَتَجِدُهُ يَصِيدُ الْبَقَرَ، فَخَرَجَ خَالِدٌ، حَتَّى إذَا كَانَ مِنْ حِصْنِهِ بِمَنْظَرِ الْعَيْنِ، وَفِي لَيْلَةٍ مُقْمِرَةٍ صَائِفَةٍ، وَهُوَ عَلَى سَطْحٍ لَهُ، وَمَعَهُ امْرَأَتُهُ، فَبَاتَتْ الْبَقَرُ تَحُكُّ بِقُرُونِهَا بَابَ الْقَصْرِ، فَقَالَتْ لَهُ امْرَأَتُهُ: هَلْ رَأَيْتُ مِثْلَ هَذَا قَطُّ ؟ قَالَ: لَا وَاَللَّهِ قَالَتْ: فَمَنْ يَتْرُكُ هَذِهِ ؟ قَالَ: لَا أَحَدَ. فَنَزَلَ فَأَمَرَ بِفَرَسِهِ، فَأُسْرِجَ لَهُ، وَرَكِبَ مَعَهُ نَفَرٌ مِنْ أَهْلِ بَيْتِهِ، فِيهِمْ أَخٌ يُقَالُ لَهُ حَسَّانُ. فَرَكِبَ، وَخَرَجُوا مَعَهُ بِمُطَارِدِهِمْ. فَلَمَّا خَرَجُوا تَلَقَّتْهُمْ خَيْلُ رَسُولِ اللَّهِ ﷺ، فَأَخَذَتْهُ ؟ وَقَتَلُوا أَخَاهُ؛ وَقَدْ كَانَ عَلَيْهِ قَبَاءٌ مِنْ دِيبَاجٍ مُخَوَّصٌ بِالذَّهَبِ، فَاسْتَلَبَهُ خَالِدٌ، فَبَعَثَ بِهِ إلَى رَسُولِ اللَّهِ ﷺ قَبْلَ قُدُومِهِ بِهِ عَلَيْهِ قَالَ ابْنَ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ، عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: رَأَيْتُ قَبَاءَ أُكَيْدِرٍ حِينَ قَدِمَ بِهِ عَلَى رَسُولِ اللَّهِ ﷺ، فَجَعَلَ الْمُسْلِمُونَ يَلْمِسُونَهُ بِأَيْدِيهِمْ، وَيَتَعَجَّبُونَ مِنْهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: أَتَعْجَبُونَ مِنْ هَذَا ؟ فَوَاَلَّذِي نَفْسِي بِيَدِهِ لَمَنَادِيلُ سَعْدِ بْنِ مُعَاذٍ فِي الْجَنَّةِ أَحْسَنُ مِنْ هَذَا قَالَ ابْنُ إسْحَاقَ: ثُمَّ إنَّ خَالِدًا قَدِمَ بِأُكَيْدِرٍ عَلَى رَسُولِ اللَّهِ ﷺ، فَحَقَنَ لَهُ دَمَهُ، وَصَالَحَهُ عَلَى الْجِزْيَةِ، ثُمَّ خَلَّى سَبِيلَهُ، فَرَجَعَ إلَى قَرْيَتِهِ فَقَالَ رَجُلٌ مِنْ طَيِّئٍ: يُقَالُ لَهُ بُجَيْرُ بْنُ بُجْرَةَ، يَذْكُرُ قَوْلَ رَسُولِ اللَّهِ ﷺ لِخَالِدِ: إنَّكَ سَتَجِدُهُ يَصِيدُ الْبَقَرَ وَمَا صَنَعَتْ الْبَقَرُ تِلْكَ اللَّيْلَةَ حَتَّى اسْتَخْرَجَتْهُ، لِتَصْدِيقِ قَوْلِ رَسُولِ اللَّهِ ﷺ: تَبَارَكَ سَائِقُ الْبَقَرَاتِ إنِّي رَأَيْتُ اللَّهَ يَهْدِي كُلَّ هَادِ فَمَنْ يَكُ حَائِدًا عَنْ ذِي تَبُوكِ فَإِنَّا قَدْ أُمِرْنَا بِالْجِهَادِ [ الرُّجُوعُ إلَى الْمَدِينَةِ ] فَأَقَامَ رَسُولُ اللَّهِ ﷺ بِتَبُوكَ بِضْعَ عَشْرَةَ لَيْلَةً، لَمْ يُجَاوِزْهَا، ثُمَّ انْصَرَفَ قَافِلًا إلَى الْمَدِينَةِ
✧ [The account of the capture of Ukaydir and then his reconciliation] Then the Messenger of God ﷺ summoned Khālid b. al-Walīd and sent him to Ukaydir of Dūmah. He was Ukaydir b. ʿAbd al-Malik, a man of Kindah who was king over it, and he was a Christian. The Messenger of God ﷺ said to Khālid: "You will find him hunting wild cows." Khālid set out until he was within sight of his fortress, on a moonlit summer night, while he was on a roof of his with his wife. The wild cows spent the night rubbing their horns against the gate of the palace. His wife said to him: "Have you ever seen the like of this?" He said: "No, by God." She said: "Who would leave these?" He said: "No one." So he went down and ordered his horse, and it was saddled for him. He rode with a number of his household, among them a brother called Ḥassān. He mounted, and they went out with him with their spears. When they came out, the cavalry of the Messenger of God ﷺ met them and seized him, and they killed his brother. He had on a qabāʾ of brocade interwoven with gold, which Khālid stripped from him and sent to the Messenger of God ﷺ before he himself brought him to him. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah related to me from Anas b. Mālik, who said: "I saw the qabāʾ of Ukaydir when it was brought to the Messenger of God ﷺ. The Muslims began to touch it with their hands and marvel at it. The Messenger of God ﷺ said: 'Do you marvel at this? By Him in whose hand is my soul, the handkerchiefs of Saʿd b. Muʿādh in Paradise are finer than this.'" Ibn Isḥāq said: Then Khālid brought Ukaydir to the Messenger of God ﷺ. He spared his blood and made peace with him on condition of the jizyah. Then he let him go, and he returned to his village. A man of Ṭayyiʾ called Bujayr b. Bujrah said, mentioning the words of the Messenger of God ﷺ to Khālid: "You will find him hunting wild cows," and what the cows did that night until they drew him out, in confirmation of the words of the Messenger of God ﷺ: Blessed be the driver of the wild cows; indeed I saw God guiding every guide. Whoever turns aside from Dhū Tabūk, we have indeed been commanded to strive. [The return to Madinah] The Messenger of God ﷺ stayed at Tabūk for some ten nights, not going beyond it, then departed returning to Madinah.
Sirat Ibn Hisham 1492No grade recorded
[ حَدِيثُ وَادِي الْمُشَقَّقِ وَمَائِهِ في غزوة تبوك ] وَكَانَ فِي الطَّرِيقِ مَاءٌ يَخْرُجُ مِنْ وَشَلٍ، مَا يَرْوِي الرَّاكِبَ وَالرَّاكِبَيْنِ وَالثَّلَاثَةَ، بِوَادٍ يُقَالُ لَهُ وَادِي الْمُشَقَّقِ؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: مَنْ سَبَقَنَا إلَى ذَلِكَ الْوَادِي فَلَا يَسْتَقِيَنَّ مِنْهُ شَيْئًا حَتَّى نَأْتِيَهُ. قَالَ: فَسَبَقَهُ إلَيْهِ نَفَرٌ مِنْ الْمُنَافِقِينَ، فَاسْتَقَوْا مَا فِيهِ؛ فَلَمَّا أَتَاهُ رَسُولُ اللَّهِ ﷺ وَقَفَ عَلَيْهِ، فَلَمْ يَرَ فِيهِ شَيْئًا. فَقَالَ: مَنْ سَبَقَنَا إلَى هَذَا الْمَاءِ ؟ فَقِيلَ لَهُ: يَا رَسُولَ اللَّهِ، فُلَانٌ وَفُلَانٌ؛ فَقَالَ: أَوْ لَمْ أَنْهَهُمْ أَنْ يَسْتَقُوا مِنْهُ شَيْئًا حَتَّى آتِيَهُ ثُمَّ لَعَنَهُمْ رَسُولُ اللَّهِ ﷺ، وَدَعَا عَلَيْهِمْ. ثُمَّ نَزَلَ فَوَضَعَ يَدَهُ تَحْتَ الْوَشَلِ، فَجَعَلَ يَصُبُّ فِي يَدِهِ مَا شَاءَ اللَّهُ أَنْ يَصُبَّ، ثُمَّ نَضَحَهُ بِهِ، وَمَسَحَهُ بِيَدِهِ، وَدَعَا رَسُولُ اللَّهِ ﷺ بِمَا شَاءَ اللَّهُ أَنْ يَدْعُوَ بِهِ، فَانْخَرَقَ مِنْ الْمَاءِ - كَمَا يَقُولُ مَنْ سَمِعَهُ - مَا إنَّ لَهُ حِسًّا كَحِسِّ الصَّوَاعِقِ، فَشَرِبَ النَّاسُ، وَاسْتَقَوْا حَاجَتَهُمْ مِنْهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: لَئِنْ بَقِيتُمْ أَوْ مَنْ بَقِيَ مِنْكُمْ لَتَسْمَعُنَّ بِهَذَا الْوَادِي، وَهُوَ أَخْصَبُ مَا بَيْنَ يَدَيْهِ وَمَا خَلْفَهُ
✧ [The report of the valley of al-Mushaqqaq and its water in the expedition of Tabūk] On the road there was a water that issued from a meager trickle, enough to quench one rider, or two, or three, in a valley called Wādī al-Mushaqqaq. The Messenger of God ﷺ said: “Whoever reaches that valley before us must not draw any of its water until we come to it.” He said: A band of the hypocrites got there before him and drew what was in it. When the Messenger of God ﷺ came to it, he stood over it and saw nothing in it. He said: “Who got to this water before us?” It was said to him: “O Messenger of God, So-and-so and So-and-so.” He said: “Did I not forbid them to draw any of it until I came to it?” Then the Messenger of God ﷺ cursed them and prayed against them. Then he descended and placed his hand under the trickle, and it began to pour into his hand as much as God willed it to pour. Then he sprinkled it with the water and wiped it with his hand, and the Messenger of God ﷺ prayed with what God willed him to pray. Then the water burst forth—as those who heard it say—with a sound like the sound of thunderclaps. The people drank and drew what they needed from it. The Messenger of God ﷺ said: “If you remain, or whoever of you remains, you will surely hear of this valley, that it is the most fertile of what lies before it and what lies behind it.”
Sirat Ibn Hisham 1493No grade recorded
[ وَفَاةُ ذِي الْبِجَادَيْنِ وَقِيَامُ الرَّسُولِ عَلَى دَفْنِهِ ] قَالَ: وَحَدَّثَنِي مُحَمَّدُ بْنُ إبْرَاهِيمَ بْنِ الْحَارِثِ التَّيْمِيُّ، أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ كَانَ يُحَدِّثُ، قَالَ: قُمْتُ مِنْ جَوْفِ اللَّيْلِ، وَأَنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ، قَالَ: فَرَأَيْتُ شُعْلَةً مِنْ نَارٍ فِي نَاحِيَةِ الْعَسْكَرِ، قَالَ: فَاتَّبَعْتهَا أَنْظُرُ إلَيْهَا، فَإِذَا رَسُولُ اللَّهِ ﷺ وَأَبُو بَكْرٍ وَعُمَرُ، وَإِذَا عَبْدُ اللَّهِ ذُو الْبِجَادَيْنِ الْمُزَنِيُّ قَدْ مَاتَ، وَإِذَا هُمْ قَدْ حَفَرُوا لَهُ، وَرَسُولُ اللَّهِ ﷺ فِي حُفْرَتِهِ، وَأَبُو بَكْرٍ وَعُمَرُ يُدَلِّيَانِهِ إلَيْهِ، وَهُوَ يَقُولُ: أَدْنِيَا إلَيَّ أَخَاكُمَا، فَدَلَّيَاهُ إلَيْهِ، فَلَمَّا هَيَّأَهُ لِشِقِّهِ قَالَ: اللَّهُمَّ إنِّي أَمْسَيْتُ رَاضِيًا عَنْهُ، فَارْضَ عَنْهُ. قَالَ: يَقُولُ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ: يَا لَيْتَنِي كُنْتُ صَاحِبَ الْحُفْرَةِ [ سَبَبُ تَسْمِيَتِهِ ذَا الْبِجَادَيْنِ ] قَالَ ابْنُ هِشَامٍ: وَإِنَّمَا سُمِّيَ ذَا الْبِجَادَيْنِ، لِأَنَّهُ كَانَ يُنَازِعُ إلَى الْإِسْلَامِ، فَيَمْنَعُهُ قَوْمُهُ مِنْ ذَلِكَ، وَيُضَيِّقُونَ عَلَيْهِ، حَتَّى تَرَكُوهُ فِي بِجَادِ لَيْسَ عَلَيْهِ غَيْرُهُ، وَالْبِجَادُ: الْكِسَاءُ الْغَلِيظُ الْجَافِي، فَهَرَبَ مِنْهُمْ إلَى رَسُولِ اللَّهِ ﷺ، فَلَمَّا كَانَ قَرِيبًا مِنْهُ، شَقَّ بِجَادَهُ بِاثْنَيْنِ، فَاِتَّزَرَ بِوَاحِدِ، وَاشْتَمَلَ بِالْآخَرِ، ثُمَّ أَتَى رَسُولَ اللَّهِ ﷺ، فَقِيلَ لَهُ: ذُو الْبِجَادَيْنِ لِذَلِكَ، وَالْبِجَادُ أَيْضًا: الْمِسْحُ، قَالَ ابْنُ هِشَامٍ: قَالَ امْرُؤُ الْقَيْسِ: كَأَنَّ أَبَانًا فِي عَرَانِينِ وَدْقِهِ كَبِيرُ أُنَاسٍ فِي بِجَادٍ مُزَمَّلِ
✧ The death of Dhū al-Bijādayn and the Messenger's standing at his burial. He said: Muḥammad b. Ibrāhīm b. al-Ḥārith al-Taymī related to me that ʿAbd Allāh b. Masʿūd used to relate, saying: I arose in the depths of the night while I was with the Messenger of God ﷺ on the expedition of Tabūk. He said: I saw a flame of fire in a corner of the camp. He said: I followed it to look at it, and there were the Messenger of God ﷺ, Abū Bakr, and ʿUmar, and there was ʿAbd Allāh Dhū al-Bijādayn al-Muzanī, who had died, and they had dug a grave for him, and the Messenger of God ﷺ was in his grave, while Abū Bakr and ʿUmar were lowering him down to him, and he was saying: Hand down to me your brother. So they lowered him down to him. When he had laid him on his side, he said: O God, I have spent the evening well pleased with him, so be well pleased with him. He said: Ibn Masʿūd said: Would that I had been the one in the grave. The reason he was called Dhū al-Bijādayn: Ibn Hishām said: He was called Dhū al-Bijādayn because he was striving to embrace Islam, but his people prevented him from that and constrained him until they left him with only a bijād, and the bijād is a coarse, rough cloak. He fled from them to the Messenger of God ﷺ. When he drew near to him, he tore his bijād in two, wrapped his lower half with one piece, and threw the other over his shoulders. Then he came to the Messenger of God ﷺ, and so he was called Dhū al-Bijādayn for that reason. The bijād is also the hair-cloth. Ibn Hishām said: Imruʾ al-Qays said: As if Abān, in the tips of its rain-clouds, were a chief of men wrapped in a bijād.
Sirat Ibn Hisham 1494No grade recorded
[ سُؤَالُ الرَّسُولِ لِأَبِي رُهْمٍ عَمَّنْ تَخَلَّفَ ] قَالَ ابْنُ إسْحَاقَ: وَذَكَرَ ابْنُ شِهَابٍ الزُّهْرِيُّ، عَنْ ابْنِ أُكَيْمَةَ اللَّيْثِيِّ، عَنْ ابْنِ أَخِي أَبِي رُهْمٍ الْغِفَارِيِّ، أَنَّهُ سَمِعَ أَبَا رُهْمٍ كُلْثُومَ بْنَ الْحُصَيْنِ، وَكَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ الَّذِينَ بَايَعُوا تَحْتَ الشَّجَرَةِ، يَقُولُ: غَزَوْتُ مَعَ رَسُولِ اللَّهِ ﷺ غَزْوَةَ تَبُوكَ، فَسِرْتُ ذَاتَ لَيْلَةٍ مَعَهُ وَنَحْنُ بِالْأَخْضَرِ قَرِيبًا مِنْ رَسُولِ اللَّهِ ﷺ وَأَلْقَى اللَّهُ عَلَيْنَا النُّعَاسَ فَطَفِقْتُ أَسْتَيْقِظُ وَقَدْ دَنَتْ رَاحِلَتِي مِنْ رَاحِلَةِ رَسُولِ اللَّهِ ﷺ، فَيُفْزِعُنِي دُنُوُّهَا مِنْهُ، مَخَافَةَ أَنْ أُصِيبَ رِجْلَهُ فِي الْغَرْزِ، فَطَفِقْتُ أَحُوزُ رَاحِلَتِي عَنْهُ، حَتَّى غَلَبَتْنِي عَيْنَيَّ فِي بَعْضِ الطَّرِيقِ، وَنَحْنُ فِي بَعْضِ اللَّيْلِ، فَزَاحَمَتْ رَاحِلَتِي رَاحِلَةَ رَسُولِ اللَّهِ ﷺ وَرِجْلُهُ فِي الْغَرْزِ، فَمَا اسْتَيْقَظْتُ إلَّا بِقَوْلِهِ: حَسَّ، فَقُلْتُ: يَا رَسُولَ اللَّهِ، اسْتَغْفِرْ لِي. فَقَالَ: سِرْ، فَجَعَلَ رَسُولُ اللَّهِ ﷺ يَسْأَلُنِي عَمَّنْ تَخَلَّفَ عَنْ بَنِي غِفَارٍ، فَأَخْبَرَهُ بِهِ؛ فَقَالَ وَهُوَ يَسْأَلُنِي: مَا فَعَلَ النَّفَرُ الْحُمْرُ الطِّوَالُ الثِّطَاطُ. فَحَدَّثْتُهُ بِتَخَلُّفِهِمْ. قَالَ: فَمَا فَعَلَ النَّفَرُ السُّودُ الْجِعَادُ الْقِصَارُ ؟ قَالَ: قُلْتُ: وَاَللَّهِ مَا أَعْرِفُ هَؤُلَاءِ مِنَّا. قَالَ: بَلَى، الَّذِينَ لَهُمْ نَعَمٌ بِشَبَكَةِ شَدَخٍ؛ فَتَذَكَّرْتهمْ فِي بَنِي غِفَارٍ، وَلَمْ أَذْكُرْهُمْ حَتَّى ذَكَرْتُ أَمْ لَهُمْ رَهْطٌ مِنْ أَسْلَمَ كَانُوا حُلَفَاءَ فِينَا، فَقُلْتُ: يَا رَسُولَ اللَّهِ، أُولَئِكَ رَهْطٌ مِنْ أَسْلَمَ، حَلْفَاءُ فِينَا؛ فَقَالَ رَسُولُ اللَّهِ ﷺ: مَا مَنَعَ أَحَدٌ أُولَئِكَ حِينَ تَخَلَّفَ أَنْ يَحْمِلَ عَلَى بَعِيرٍ مِنْ إبِلِهِ امْرَأً نَشِيطًا فِي سَبِيلِ اللَّهِ، إنَّ أَعَزَّ أَهْلِي عَلَيَّ أَنْ يَتَخَلَّفَ عَنِّي الْمُهَاجِرُونَ مِنْ قُرَيْشٍ وَالْأَنْصَارُ وَغُفَارٌ وَأَسْلَمُ
✧ [The Messenger's question to Abū Ruhm about those who stayed behind] Ibn Isḥāq said: Ibn Shihāb al-Zuhrī mentioned, from Ibn Ukaymah al-Laythī, from the nephew of Abū Ruhm al-Ghifārī, that he heard Abū Ruhm Kulthūm b. al-Ḥuṣayn — and he was one of the companions of the Messenger of God ﷺ who pledged allegiance under the tree — say: I raided with the Messenger of God ﷺ in the expedition of Tabūk. I traveled one night with him while we were at al-Akhḍar, near the Messenger of God ﷺ. God cast slumber upon us, and I began to wake up while my riding camel had drawn near to the riding camel of the Messenger of God ﷺ. Its nearness to him alarmed me, fearing that I might strike his foot in the stirrup. So I began to steer my riding camel away from him, until sleep overcame me on part of the road, while we were in part of the night. My riding camel jostled the riding camel of the Messenger of God ﷺ while his foot was in the stirrup, and I did not wake up except at his saying, "Ḥass." I said, "O Messenger of God, ask forgiveness for me." He said, "Travel on." The Messenger of God ﷺ began to ask me about those who stayed behind from Banū Ghifār, and I informed him of them. He said, while asking me, "What did the group of the ruddy, tall, bushy-bearded men do?" So I told him of their staying behind. He said, "What did the group of the black, curly-haired, short men do?" He said: I said, "By God, I do not know these among us." He said, "Yes, those who have livestock at Shabakat Shadakh." Then I remembered them among Banū Ghifār, and I did not remember them until I remembered that they had a clan from Aslam who were our allies. I said, "O Messenger of God, those are a clan from Aslam, allies among us." The Messenger of God ﷺ said, "What prevented any one of those, when he stayed behind, from carrying on a camel of his camels an active man in the way of God? Surely the dearest of my people to me to stay behind from me are the Emigrants from Quraysh and the Anṣār, and Ghifār and Aslam."
Sirat Ibn Hisham 1495No grade recorded
أَمْرُ مَسْجِدِ الضِّرَارِ عِنْدَ الْقُفُولِ مِنْ غَزْوَةِ تَبُوكَ [ دَعْوَتُهُمُ الرَّسُولَ لِلصَّلَاةِ فِيهِ ] قَالَ ابْنُ إسْحَاقَ: ثُمَّ أَقْبَلَ رَسُولُ اللَّهِ ﷺ حَتَّى نَزَلَ بِذِي أَوَانَ بَلَدٍ بَيْنَهُ وَبَيْنَ الْمَدِينَةِ سَاعَةٌ مِنْ نَهَارٍ، وَكَانَ أَصْحَابُ مَسْجِدِ الضِّرَارِ قَدْ كَانُوا أَتَوْهُ وَهُوَ يَتَجَهَّزُ إلَى تَبُوكَ، فَقَالُوا: يَا رَسُولَ اللَّهِ، إنَّا قَدْ بَنَيْنَا مَسْجِدًا لِذِي الْعِلَّةِ وَالْحَاجَةِ وَاللَّيْلَةِ الْمَطِيرَةِ وَاللَّيْلَةِ الشَّاتِيَةِ، وَإِنَّا نُحِبُّ أَنْ تَأْتِيَنَا، فَتُصَلِّي لَنَا فِيهِ؛ فَقَالَ: إنِّي عَلَى جَنَاحِ سَفَرٍ، وَحَالِ شُغْلٍ، أَوْ كَمَا قَالَ ﷺ، وَلَوْ قَدْ قَدِمْنَا إنْ شَاءَ اللَّهُ لَأَتَيْنَاكُمْ، فَصَلَّيْنَا لَكُمْ فِيهِ. [ أَمْرُ الرَّسُولِ اثْنَيْنِ بِهَدْمِهِ ] فَلَمَّا نَزَلَ بِذِي أَوَانَ، أَتَاهُ خَبَرُ الْمَسْجِدِ، فَدَعَا رَسُولُ ؟ اللَّهِ ﷺ مَالِكَ بْنَ الدُّخْشُمِ، أَخَا بَنِي سَالِمِ بْنِ عَوْفٍ، وَمَعْنِ بْنِ عَدِيٍّ، أَوْ أَخَاهُ عَاصِمُ بْنُ عَدِيٍّ، أَخَا بَنِي الْعَجْلَانِ، فَقَالَ: انْطَلِقَا إلَى هَذَا الْمَسْجِدِ الظَّالِمِ أَهْلُهُ، فَاهْدِمَاهُ وَحَرِّقَاهُ. فَخَرَجَا سَرِيعَيْنِ حَتَّى أَتَيَا بَنِي سَالِمِ بْنِ عَوْفٍ، وَهُمْ رَهْطُ مَالِكِ بْنِ الدُّخْشُمِ، فَقَالَ مَالِكٌ لِمَعْنِ: أَنْظِرْنِي حَتَّى أَخْرُجَ إلَيْكَ بِنَارٍ مِنْ أَهْلِي. فَدَخَلَ إلَى أَهْلِهِ، فَأَخَذَ سَعَفًا مِنْ النَّخْلِ، فَأَشْعَلَ فِيهِ نَارًا، ثُمَّ خَرَجَا يَشْتَدَّانِ حَتَّى دَخَلَاهُ وَفِيهِ أَهْلُهُ، فَحَرَّقَاهُ وَهَدَّمَاهُ، وَتَفَرَّقُوا عَنْهُ، وَنَزَلَ فِيهِمْ مِنْ الْقُرْآنِ مَا نَزَلَ: وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ... إلَى آخِرِ الْقِصَّةِ. [ أَسَمَاءُ بُنَاتِهِ ] وَكَانَ الَّذِينَ بَنُوهُ اثْنَا عَشَرَ رَجُلًا: خِذَامُ بْنُ خَالِدٍ، مِنْ بَنِي عُبَيْدِ بْنِ زَيْدٍ، أَحَدِ بَنِي عَمْرِو بْنِ عَوْفٍ، وَمِنْ دَارِهِ أُخْرِجَ مَسْجِدُ الشِّقَاقِ، وَثَعْلَبَةُ بْنُ حَاطِبٍ مِنْ بَنِي أُمَيَّةَ بْنِ زَيْدٍ، وَمُعَتِّبُ بْنُ قُشَيْرٍ، مِنْ بَنِي ضُبَيْعَةَ بْنِ زَيْدٍ، وَأَبُو حَبِيبَةَ بْنِ الْأَزْعَرِ، مِنْ بَنِي ضُبَيْعَةَ بْنِ زَيْدٍ، وَعَبَّادِ بْنِ حُنَيْفٍ، أَخُو سَهْلِ بْنِ حُنَيْفٍ، مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، وَجَارِيَةُ بْنُ عَامِرٍ، وَابْنَاهُ مُجَمِّعُ بْنُ جَارِيَةَ، وَزَيْدُ بْنُ جَارِيَةَ، وَنَبْتَلُ بْنُ الْحَارِثِ، مِنْ بَنِي ضُبَيْعَةَ، وَبَحْزَجُ، مِنْ بَنِي ضُبَيْعَةَ، وَبِجَادُ بْنُ عُثْمَانَ، مِنْ بَنِي ضُبَيْعَةَ، وَوَدِيعَةُ بْنُ ثَابِتٍ، وَهُوَ مِنْ بَنِي أُمَيَّةَ ( بْنِ زَيْدٍ ) رَهْطُ أَبِي لُبَابَةَ بْنِ عَبْدِ الْمُنْذِرِ.
✧ The affair of the Mosque of Dissension upon the return from the expedition of Tabūk [Their inviting the Messenger to pray in it]. Ibn Isḥāq said: Then the Messenger of God ﷺ came on until he alighted at Dhū Awān, a place between it and Madinah an hour of daytime away. The people of the Mosque of Dissension had come to him while he was equipping himself for Tabūk and said, “O Messenger of God, we have built a mosque for the sick, the needy, the rainy night, and the cold night, and we would love for you to come to us and pray for us in it.” He said, “I am on the point of a journey and in a state of occupation,” or as he said ﷺ, “and if we arrive, God willing, we will come to you and pray for you in it.” [The Messenger’s command to two men to demolish it]. When he alighted at Dhū Awān, news of the mosque reached him, and the Messenger of God ﷺ called Mālik b. al-Dukhshum, the brother of the Banū Sālim b. ʿAwf, and Maʿn b. ʿAdī, or his brother ʿĀṣim b. ʿAdī, the brother of the Banū al-ʿAjlān, and said, “Go to this mosque whose people are wrongdoers, demolish it and burn it.” They went out swiftly until they came to the Banū Sālim b. ʿAwf, who were the kinsfolk of Mālik b. al-Dukhshum. Mālik said to Maʿn, “Wait for me until I bring you fire from my family.” He entered upon his family, took palm fronds, kindled fire in them, then they went out running hard until they entered it with its people inside, and they burned it and demolished it, and they dispersed from it. And there descended concerning them from the Qurʾān what descended: “And those who took a mosque for harm and disbelief and to divide the believers…” to the end of the story. [The names of its builders]. Those who built it were twelve men: Khidhām b. Khālid, of the Banū ʿUbayd b. Zayd, one of the Banū ʿAmr b. ʿAwf—and from his house the Mosque of Discord was brought out—and Thaʿlabah b. Ḥāṭib of the Banū Umayyah b. Zayd, and Muʿattib b. Qushayr of the Banū Ḍubayʿah b. Zayd, and Abū Ḥabībah b. al-Azʿar of the Banū Ḍubayʿah b. Zayd, and ʿAbbād b. Ḥunayf, the brother of Sahl b. Ḥunayf, of the Banū ʿAmr b. ʿAwf, and Jāriyah b. ʿĀmir and his two sons Mujammiʿ b. Jāriyah and Zayd b. Jāriyah, and Nabtal b. al-Ḥārith of the Banū Ḍubayʿah, and Baḥzaj of the Banū Ḍubayʿah, and Bijād b. ʿUthmān of the Banū Ḍubayʿah, and Wadīʿah b. Thābit—and he is of the Banū Umayyah (b. Zayd), the kinsfolk of Abū Lubābah b. ʿAbd al-Mundhir.
Sirat Ibn Hisham 1496No grade recorded
[ مَسَاجِدُ الرَّسُولِ فِيمَا بَيْنَ الْمَدِينَةِ إلَى تَبُوكَ ] وَكَانَتْ مَسَاجِدُ رَسُولِ اللَّهِ ﷺ فِيمَا بَيْنَ الْمَدِينَةِ إلَى تَبُوكَ مَعْلُومَةً مُسَمَّاةً: مَسْجِدٌ بِتَبُوكَ، وَمَسْجِدٌ بِثَنِيَّةِ مِدْرَانَ، وَمَسْجِدٌ بِذَاتِ الزِّرَابِ، وَمَسْجِدٌ بِالْأَخْضَرِ، وَمَسْجِدٌ بِذَاتِ الْخِطْمِيِّ، وَمَسْجِدٌ بِأَلَاءَ، وَمَسْجِدٌ بِطَرَفِ الْبَتْرَاءِ، مِنْ ذَنْبِ كَوَاكِبٍ، وَمَسْجِدٌ بِالشِّقِّ، شِقَّ تَارَا، وَمَسْجِدٌ بِذِي الْجِيفَةِ، وَمَسْجِدٌ بِصَدْرِ حَوْضَى، وَمَسْجِدٌ بِالْحِجْرِ، وَمَسْجِدٌ بِالصَّعِيدِ، وَمَسْجِدٌ بِالْوَادِي، الْيَوْمَ، وَادِي الْقُرَى، وَمَسْجِدٌ بِالرَّقُعَةِ مِنْ الشِّقَّةِ، شِقَّةِ بَنِي عُذْرَةَ، وَمَسْجِدٌ بِذِي الْمَرْوَةِ، وَمَسْجِدٌ بِالْفَيْفَاءِ، وَمَسْجِدٌ بِذِي خُشُبٍ
✧ [The Messenger’s mosques between Madinah and Tabūk] The mosques of the Messenger of Allah ﷺ between Madinah and Tabūk were known and named: a mosque at Tabūk, a mosque at Thaniyyat Midrān, a mosque at Dhāt al-Zirāb, a mosque at al-Akhḍar, a mosque at Dhāt al-Khiṭmī, a mosque at Alāʾ, a mosque at the edge of al-Batrāʾ, from Dhanb Kawākib, a mosque at al-Shaqq, Shaqq Tārā, a mosque at Dhī al-Jīfah, a mosque at Ṣadr Ḥawḍā, a mosque at al-Ḥijr, a mosque at al-Ṣaʿīd, a mosque at al-Wādī, today Wādī al-Qurā, a mosque at al-Raqʿah of al-Shiqqah, Shiqqat Banū ʿUdhrah, a mosque at Dhī al-Marwah, a mosque at al-Fayfāʾ, a mosque at Dhī Khushub.
Sirat Ibn Hisham 1497No grade recorded
أَمْرُ الثَّلَاثَةِ الَّذِينَ خُلِّفُوا وَأَمْرُ الْمُعَذِّرِينَ فِي غَزْوَةِ تَبُوكَ [ نَهْيُ الرَّسُولِ عَنِ الثَّلَاثَةِ الْمُخَلَّفِينَ ] وَقَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَقَدْ كَانَ تَخَلَّفَ عَنْهُ رَهْطٌ مِنْ الْمُنَافِقِينَ، وَتَخَلَّفَ أُولَئِكَ الرَّهْطُ الثَّلَاثَةُ مِنْ الْمُسْلِمِينَ مِنْ غَيْرِ شَكٍّ وَلَا نِفَاقٍ: كَعْبُ بْنُ مَالِكٍ، وَمُرَارَةُ بْنُ الرَّبِيعِ، وَهِلَالُ بْنُ أُمَيَّةَ، فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: لَا تُكَلِّمُنَّ أَحَدًا مِنْ هَؤُلَاءِ الثَّلَاثَةِ، وَأَتَاهُ مَنْ تَخَلَّفَ عَنْهُ مِنْ الْمُنَافِقِينَ فَجَعَلُوا يَحْلِفُونَ لَهُ وَيَعْتَذِرُونَ، فَصَفَحَ عَنْهُمْ رَسُولُ اللَّهِ ﷺ، وَلَمْ يَعْذِرْهُمْ اللَّهُ وَلَا رَسُولُهُ. وَاعْتَزَلَ الْمُسْلِمُونَ كَلَامَ أُولَئِكَ النَّفَرِ الثَّلَاثَةِ.
✧ The affair of the three who were left behind and the affair of those who made excuses in the expedition of Tabūk [The Messenger's prohibition concerning the three left behind]. The Messenger of God ﷺ arrived in Madinah. A group of hypocrites had stayed behind from him, and those three men of the Muslims had stayed behind without any doubt or hypocrisy: Kaʿb b. Mālik, Murārah b. al-Rabīʿ, and Hilāl b. Umayyah. The Messenger of God ﷺ said to his companions: "Do not speak to any of these three." Those of the hypocrites who had stayed behind came to him and began swearing to him and offering excuses, and the Messenger of God ﷺ pardoned them, but God did not excuse them nor did His Messenger. The Muslims refrained from speaking to those three men.
Sirat Ibn Hisham 1498No grade recorded
[ حَدِيثُ كَعْبٍ عَنْ تَخَلُّفِهِ ] قَالَ ابْنُ إسْحَاقَ: فَذَكَرَ الزُّهْرِيُّ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ: أَنَّ أَبَاهُ عَبْدَ اللَّهِ، وَكَانَ قَائِدَ أَبِيهِ حِينَ أُصِيبَ بَصَرُهُ، قَالَ: سَمِعْتُ أَبِي كَعْبُ بْنُ مَالِكٍ يُحَدِّثُ حَدِيثَهُ حِينَ تَخَلَّفَ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ، وَحَدِيثَ صَاحِبَيْهِ، قَالَ: مَا تَخَلَّفْتُ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةٍ غَزَاهَا قَطُّ، غَيْرَ أَنِّي كُنْتُ قَدْ تَخَلَّفْتُ عَنْهُ فِي غَزْوَةِ بَدْرٍ، وَكَانَتْ غَزْوَةً لَمْ يُعَاتِبْ اللَّهُ وَلَا رَسُولُهُ أَحَدًا تَخَلَّفَ عَنْهَا، وَذَلِكَ أَنَّ رَسُولَ اللَّهِ ﷺ إنَّمَا خَرَجَ يُرِيدُ عِيرَ قُرَيْشٍ، حَتَّى جَمَعَ اللَّهُ بَيْنَهُ وَبَيْنَ عَدُوِّهِ عَلَى غَيْرِ مِيعَادٍ، وَلَقَدْ شَهِدْتُ مَعَ رَسُولِ اللَّهِ ﷺ الْعَقَبَةَ، وَحِينَ تَوَاثَقْنَا عَلَى الْإِسْلَامِ، وَمَا أُحِبُّ أَنَّ لِي بِهَا مَشْهَدَ بَدْرٍ، وَإِنْ كَانَتْ غَزْوَةُ بَدْرٍ هِيَ أَذْكَرُ فِي النَّاسِ مِنْهَا. قَالَ: كَانَ مِنْ خَبَرِي حِينَ تَخَلَّفْتُ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ أَنِّي لَمْ أَكُنْ قَطُّ أَقْوَى وَلَا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْهُ فِي تِلْكَ الْغَزْوَةِ، وَوَاللَّهِ مَا اجْتَمَعَتْ لِي رَاحِلَتَانِ قَطُّ حَتَّى اجْتَمَعَتَا فِي تِلْكَ الْغَزْوَةِ، وَكَانَ رَسُولُ اللَّهِ ﷺ قَلَّمَا يُرِيدُ غَزْوَةً يَغْزُوهَا إلَّا وَرَّى بِغَيْرِهَا، حَتَّى كَانَتْ تِلْكَ الْغَزْوَةُ، فَغَزَاهَا رَسُولُ اللَّهِ ﷺ فِي حَرٍّ شَدِيدٍ، وَاسْتَقْبَلَ سَفَرًا بَعِيدًا، وَاسْتَقْبَلَ غَزْوَ عَدُوٍّ كَثِيرٍ، فَجَلَّى لِلنَّاسِ أَمْرَهُمْ لِيَتَأَهَّبُوا لِذَلِكَ أُهْبَتَهُ وَأَخْبَرَهُمْ خَبَرَهُ بِوَجْهِهِ الَّذِي يُرِيدُ، وَالْمُسْلِمُونَ مَنْ تَبِعَ رَسُولَ اللَّهِ ﷺ كَثِيرٌ، لَا يَجْمَعُهُمْ كِتَابٌ حَافِظٌ، يَعْنِي بِذَلِكَ الدِّيوَانَ، يَقُولُ: لَا يَجْمَعُهُمْ دِيوَانٌ مَكْتُوبٌ. قَالَ كَعْبٌ: فَقَلَّ رَجُلٌ يُرِيدُ أَنْ يَتَغَيَّبَ إلَّا ظَنَّ أَنَّهُ سَيَخْفَى لَهُ ذَلِكَ، مَا لَمْ يَنْزِلْ فِيهِ وَحَيٌّ مِنْ اللَّهِ، وَغَزَا رَسُولُ اللَّهِ ﷺ تِلْكَ الْغَزْوَةِ حِينَ طَابَتْ الثِّمَارُ وَأُحِبَّتْ الظِّلَالُ، فَالنَّاسُ إلَيْهَا صُعْرٌ؛ فَتَجَهَّزَ رَسُولُ اللَّهِ ﷺ، وَتَجَهَّزَ الْمُسْلِمُونَ مَعَهُ، وَجَعَلْتُ أَغْدُو لِأَتَجَهَّزَ مَعَهُمْ، فَأَرْجِعُ وَلَمْ أَقْضِ حَاجَةً، فَأَقُولُ فِي نَفْسِي، أَنَا قَادِرٌ عَلَى ذَلِكَ إذَا أَرَدْتُ، فَلَمْ يَزَلْ ذَلِكَ يَتَمَادَى بِي حَتَّى شَمَّرَ النَّاسُ بِالْجَدِّ، فَأَصْبَحَ رَسُولُ اللَّهِ ﷺ غَادِيًا، وَالْمُسْلِمُونَ مَعَهُ، وَلَمْ أَقْضِ مِنْ جَهَازِي شَيْئًا، فَقُلْتُ: أَتَجَهَّزُ بَعْدَهُ بِيَوْمِ أَوْ يَوْمَيْنِ، ثُمَّ أَلْحَقُ بِهِمْ، فَغَدَوْتُ بَعْدَ أَنْ فَصَلُوا لِأَتَجَهَّزَ، فَرَجَعْتُ وَلَمْ أَقْضِ شَيْئًا، ثُمَّ غَدَوْتُ فَرَجَعْتُ وَلَمْ أَقْضِ شَيْئًا، فَلَمْ يَزَلْ ذَلِكَ يَتَمَادَى بِي حَتَّى أَسْرَعُوا، وَتَفَرَّطَ الْغَزْوُ، فَهَمَمْتُ أَنْ أَرْتَحِلَ، فَأُدْرِكُهُمْ، وَلَيْتَنِي فَعَلْتُ، فَلَمْ أَفْعَلْ، وَجَعَلْتُ إذَا خَرَجْتُ فِي النَّاسِ بَعْدَ خُرُوجِ رَسُولِ اللَّهِ ﷺ، فَطُفْتُ فِيهِمْ، يَحْزُنُنِي أَنِّي لَا أَرَى إلَّا رَجُلًا مَغْمُوصًا عَلَيْهِ فِي النِّفَاقِ، أَوْ رَجُلًا مِمَّنْ عَذَرَ اللَّهُ مِنْ الضُّعَفَاءِ، وَلَمْ يَذْكُرنِي رَسُولُ اللَّهِ ﷺ حَتَّى بَلَغَ تَبُوكَ، فَقَالَ وَهُوَ جَالِسٌ فِي الْقَوْمِ بِتَبُوكَ: مَا فَعَلَ كَعْبُ بْنُ مَالِكٍ ؟ فَقَالَ رَجُلٌ مِنْ بَنِي سَلِمَةَ: يَا رَسُولَ اللَّهِ، حَبَسَهُ بُرْدَاهُ، وَالنَّظَرُ فِي عِطْفَيْهِ؛ فَقَالَ لَهُ مُعَاذُ بْنُ جَبَلٍ: بِئْسَ مَا قُلْتُ وَاَللَّهِ يَا رَسُولَ اللَّهِ مَا عَلِمْنَا مِنْهُ إلَّا خَيْرًا، فَسَكَتَ رَسُولُ اللَّهِ ﷺ. فَلَمَّا بَلَغَنِي أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ تَوَجَّهَ قَافِلًا مِنْ تَبُوكَ، حَضَرَنِي بَثِّي، فَجَعَلْتُ أَتَذَكَّرُ الْكَذِبَ وَأَقُولُ: بِمَاذَا أَخْرُجُ مِنْ سَخْطَةِ رَسُولِ اللَّهِ ﷺ غَدًا وَأَسْتَعِينُ عَلَى ذَلِكَ كُلَّ ذِي رَأْيٍ مِنْ أَهْلِي؛ فَلَمَّا قِيلَ إنَّ رَسُولَ اللَّهِ ﷺ قَدْ أَظَلَّ قَادِمًا زَاحَ عَنِّي الْبَاطِلُ، وَعَرَفْتُ أَنِّي لَا أَنْجُو مِنْهُ إلَّا بِالصِّدْقِ، فَأَجْمَعْتُ أَنْ أَصْدُقَهُ، وَصَبَّحَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَكَانَ إذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِالْمَسْجِدِ، فَرَكَعَ فِيهِ رَكْعَتَيْنِ، ثُمَّ جَلَسَ لِلنَّاسِ، فَلَمَّا فَعَلَ ذَلِكَ، جَاءَهُ الْمُخَلِّفُونَ، فَجَعَلُوا يَحْلِفُونَ لَهُ وَيَعْتَذِرُونَ، وَكَانُوا بِضْعَةً وَثَمَانِينَ رَجُلًا، فَيَقْبَلُ مِنْهُمْ رَسُولُ اللَّهِ ﷺ عَلَانِيَتَهُمْ وَأَيْمَانَهُمْ، وَيَسْتَغْفِرُ لَهُمْ، وَيَكِلُ سَرَائِرَهُمْ إلَى اللَّهِ تَعَالَى، حَتَّى جِئْتُ فَسَلَّمْتُ عَلَيْهِ، فَتَبَسَّمَ تَبَسُّمَ الْمُغْضَبِ، ثُمَّ قَالَ لِي: تَعَالَهْ، فَجِئْتُ أَمْشِي، حَتَّى جَلَسْتُ بَيْنَ يَدَيْهِ، فَقَالَ لِي: مَا خَلَّفَكَ ؟ أَلَمْ تَكُنْ ابْتَعْتُ ظَهْرَكَ ؟ قَالَ: قُلْتُ: إنِّي يَا رَسُولَ اللَّهِ، وَاَللَّهِ لَوْ جَلَسْتُ عِنْدَ غَيْرِكَ مِنْ أَهْلِ الدُّنْيَا، لَرَأَيْتُ أَنِّي سَأَخْرُجُ مِنْ سَخَطِهِ بِعُذْرِ، وَلَقَدْ أُعْطِيتُ جَدَلًا، وَلَكِنْ وَاَللَّهِ لَقَدْ عَلِمْتُ لَئِنْ حَدَّثْتُكَ الْيَوْمَ حَدِيثًا كَذِبًا لَتَرْضِيَنَّ عَنِّي، وَلَيُوشِكَنَّ اللَّهُ أَنْ يُسْخِطَكَ عَلَيَّ، وَلَئِنْ حَدَّثْتُكَ حَدِيثًا صِدْقًا تَجِدُ عَلَيَّ فِيهِ، إنِّي لَأَرْجُو عُقْبَايَ مِنْ اللَّهِ فِيهِ، وَلَا وَاَللَّهِ مَا كَانَ لِي عُذْرٌ، وَاَللَّهِ مَا كُنْتُ قَطُّ أَقْوَى وَلَا أَيْسَرَ مِنِّي حِينَ تَخَلَّفْتُ عَنْكَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: أَمَّا هَذَا فَقَدْ صَدَقْتُ فِيهِ، فَقُمْ حَتَّى يَقْضِيَ اللَّهُ فِيكَ. فَقُمْتُ، وَثَارَ مَعِي رِجَالٌ مِنْ بَنِي سَلِمَةَ، فَاتَّبَعُونِي فَقَالُوا لِي: وَاَللَّهِ مَا عَلِمْنَاكَ كُنْتَ أَذْنَبْتُ ذَنْبًا قَبْلَ هَذَا، وَلَقَدْ عَجَزْتَ أَنْ لَا تَكُونَ اعْتَذَرْتُ إلَى رَسُولِ اللَّهِ ﷺ بِمَا اعْتَذَرَ بِهِ إلَيْهِ الْمُخَلَّفُونَ، قَدْ كَانَ كَافِيكَ ذَنْبُكَ اسْتِغْفَارُ رَسُولِ اللَّهِ ﷺ لَكَ فَوَاَللَّهِ مَا زَالُوا بِي حَتَّى أَرَدْتُ أَنْ أَرْجِعَ إلَى رَسُولِ اللَّهِ ﷺ، فَأُكَذِّبُ نَفْسِي، ثُمَّ قُلْتُ لَهُمْ: هَلْ لَقَى هَذَا أَحَدٌ غَيْرِي ؟ قَالُوا: نَعَمْ، رَجُلَانِ قَالَا مِثْلَ مَقَالَتِكَ، وَقِيلَ لَهُمَا مِثْلَ مَا قِيلَ لَكَ؛ قُلْتُ: مَنْ هُمَا ؟ قَالُوا: مُرَارَةُ بْنُ الرَّبِيعِ العَمْرِيُّ، مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، وَهِلَالُ بْنُ ( أَبِي ) أُمَيَّةَ الْوَاقِفِيَّ؛ فَذَكَرُوا لِي رَجُلَيْنِ صَالِحَيْنِ، فِيهِمَا أُسْوَةٌ، فَصَمَتُّ حِينَ ذَكَرُوهُمَا لِي، وَنَهَى رَسُولُ اللَّهِ ﷺ عَنْ كَلَامِنَا أَيُّهَا الثَّلَاثَةُ، مِنْ بَيْنِ مَنْ تَخَلَّفَ عَنْهُ، فَاجْتَنَبَنَا النَّاسُ، وَتَغَيَّرُوا لَنَا، حَتَّى تَنَكَّرَتْ لِي نَفْسِي وَالْأَرْضُ، فَمَا هِيَ بِالْأَرْضِ الَّتِي كُنْتُ أَعْرِفُ، فَلَبِثْنَا عَلَى ذَلِكَ خَمْسِينَ لَيْلَةً، فَأَمَّا صَاحِبَايَ فَاسْتَكَانَا، وَقَعَدَا فِي بُيُوتِهِمَا، وَأَمَّا أَنَا فَكُنْتُ أَشَبَّ الْقَوْمِ وَأَجْلَدَهُمْ، فَكُنْتُ أَخْرُجُ، وَأَشْهَدُ الصَّلَوَاتِ مَعَ الْمُسْلِمِينَ، وَأَطُوفُ بِالْأَسْوَاقِ، وَلَا يُكَلِّمُنِي أَحَدٌ، وَآتِي رَسُولَ اللَّهِ ﷺ، فَأُسَلِّمُ عَلَيْهِ وَهُوَ فِي مَجْلِسِهِ بَعْدَ الصَّلَاةِ، فَأَقُولُ فِي نَفْسِي، هَلْ حَرَّكَ شَفَتَيْهِ بِرَدِّ السَّلَامِ عَلَيَّ أَمْ لَا ؟ ثُمَّ أُصَلِّي قَرِيبًا مِنْهُ، فَأُسَارِقُهُ النَّظَرَ، فَإِذَا أَقْبَلْتُ عَلَى صَلَاتِي نَظَرَ إلَيَّ، وَإِذَا الْتَفَتُّ نَحْوَهُ أَعْرَضَ عَنِّي، حَتَّى إذَا طَالَ ذَلِكَ عَلَيَّ مِنْ جَفْوَةِ الْمُسْلِمِينَ، مَشَيْتُ حَتَّى تَسَوَّرْتُ جِدَارَ حَائِطِ أَبِي قَتَادَةَ. وَهُوَ ابْنُ عَمِّي، وَأَحَبُّ النَّاسِ إلَيَّ، فَسَلَّمْتُ عَلَيْهِ، فَوَاَللَّهِ مَا رَدَّ عَلَيَّ السَّلَامَ، فَقُلْتُ: يَا أَبَا قَتَادَةَ، أَنْشُدُكَ بِاَللَّهِ، هَلْ تَعْلَمُ أَنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ ؟ فَسَكَتَ. فَعُدْتُ فَنَاشَدْتُهُ، فَسَكَتَ عَنِّي، فَعُدْتُ فَنَاشَدْتُهُ، فَسَكَتَ عَنِّي، فَعُدْتُ فَنَاشَدْتُهُ، فَقَالَ: اللَّهُ وَرَسُولُهُ أَعْلَمُ، فَفَاضَتْ عَيْنَايَ، وَوَثَبْتُ فَتَسَوَّرْتُ الْحَائِطَ، ثُمَّ غَدَوْتُ إلَى السُّوقِ، فَبَيْنَا أَنَا أَمْشِي بِالسُّوقِ، إذَا نَبَطِيٌّ يَسْأَلُ عَنِّي مِنْ نَبَطِ الشَّامِ، مِمَّنْ قَدِمَ بِالطَّعَامِ يَبِيعُهُ بِالْمَدِينَةِ، يَقُولُ: مَنْ يَدُلُّ عَلَيَّ كَعْبَ بْنَ مَالِكٍ ؟ قَالَ: فَجَعَلَ النَّاسُ يُشِيرُونَ لَهُ إلَيَّ، حَتَّى جَاءَنِي، فَدَفَعَ إلَيَّ كِتَابًا مِنْ مَلِكِ غَسَّانَ، وَكَتَبَ كِتَابًا فِي سَرَقَةٍ مِنْ حَرِيرٍ، فَإِذَا فِيهِ: أَمَّا بَعْدُ، فَإِنَّهُ قَدْ بَلَغَنَا أَنَّ صَاحِبَكَ قَدْ جَفَاكَ، وَلَمْ يَجْعَلْكَ اللَّهُ بِدَارِ هَوَانٍ وَلَا مَضْيَعَةٍ، فَالْحَقْ بِنَا نُوَاسِكَ. قَالَ: قُلْتُ حِينَ قَرَأْتهَا: وَهَذَا مِنْ الْبَلَاءِ أَيْضًا، قَدْ بَلَغَ بِي مَا وَقَعْتُ فِيهِ أَنْ طَمِعَ فِيَّ رَجُلٌ مِنْ أَهْلِ الشِّرْكِ. قَالَ: فَعَمَدْتُ بِهَا إلَى تَنُّورٍ، فَسَجَرْتُهُ بِهَا. فَأَقَمْنَا عَلَى ذَلِكَ حَتَّى إذَا مَضَتْ أَرْبَعُونَ لَيْلَةً مِنْ الْخَمْسِينَ إذَا رَسُولُ رَسُولِ اللَّهِ يَأْتِينِي، فَقَالَ: إنَّ رَسُولَ اللَّهِ ﷺ يَأْمُرُكَ أَنْ تَعْتَزِلَ امْرَأَتَكَ، قَالَ: قُلْتُ: أُطَلِّقُهَا أَمْ مَاذَا، قَالَ: لَا، بَلْ اعْتَزِلْهَا وَلَا تَقْرَبْهَا، وَأَرْسَلَ إلَيَّ صَاحِبِي بِمِثْلِ ذَلِكَ، فَقُلْتُ لِامْرَأَتِي: الْحَقِي بِأَهْلِكَ، فَكُونِي عِنْدَهُمْ حَتَّى يَقْضِي اللَّهُ فِي هَذَا الْأَمْرِ مَا هُوَ قَاضٍ. قَالَ: وَجَاءَتْ امْرَأَةُ هِلَالِ بْنِ أُمَيَّةَ رَسُولَ اللَّهِ ﷺ، فَقَالَتْ: يَا رَسُولَ اللَّهِ، إنَّ هِلَالَ بْنَ أُمَيَّةَ شَيْخٌ كَبِيرٌ ضَائِعٌ لَا خَادِمَ لَهُ، أَفَتَكْرَهُ أَنْ أَخْدِمَهُ ؟ قَالَ: لَا، وَلَكِنْ لَا يَقْرَبَنَّكِ؛ قَالَتْ: وَاَللَّهِ يَا رَسُولَ اللَّهِ مَا بِهِ مِنْ حَرَكَةٍ إلَيَّ، وَاَللَّهِ مَا زَالَ يَبْكِي مُنْذُ كَانَ مِنْ أَمْرِهِ مَا كَانَ إلَى يَوْمهِ هَذَا، وَلَقَدْ تَخَوَّفَتْ عَلَى بَصَرِهِ. قَالَ: فَقَالَ لِي بَعْضُ أَهْلِي: لَوْ اسْتَأْذَنْتُ رَسُولَ اللَّهِ لِامْرَأَتِكَ، فَقَدْ أَذِنَ لِامْرَأَةِ هِلَالِ بْنِ أُمَيَّةَ أَنْ تَخْدُمَهُ؛ قَالَ: فَقُلْتُ: وَاَللَّهِ لَا اْسَتَأْذِنُهُ فِيهَا، مَا أَدْرِي مَا يَقُولُ رَسُولُ اللَّهِ ﷺ لِي فِي ذَلِكَ إذَا اسْتَأْذَنْتُهُ فِيهَا، وَأَنَا رَجُلٌ شَابٌّ. قَالَ: فَلَبِثْنَا بَعْدَ ذَلِكَ عَشْرَ لَيَالٍ، فَكَمُلَ لَنَا خَمْسُونَ لَيْلَةً، مِنْ حِينِ نَهَى رَسُولِ اللَّهِ ﷺ الْمُسْلِمِينَ عَنْ كَلَامِنَا، ثُمَّ صَلَّيْتُ الصُّبْحَ، صُبْحَ خَمْسِينَ لَيْلَةً، عَلَى ظَهْرِ بَيْتٍ مِنْ بُيُوتِنَا، عَلَى الْحَالِ الَّتِي ذَكَرَ اللَّهُ مِنَّا، قَدْ ضَاقَتْ عَلَيْنَا الْأَرْضُ بِمَا رَحُبَتْ، وَضَاقَتْ عَلَيَّ نَفْسِي، وَقَدْ كُنْتُ ابْتَنَيْتُ خَيْمَةً فِي ظَهْرِ سَلْعٍ، فَكُنْتُ أَكُونُ فِيهَا إذْ سَمِعْتُ صَوْتَ صَارِخٍ أَوْفَى عَلَى ظَهْرِ سَلْعٍ يَقُولُ بِأَعْلَى صَوْتِهِ: يَا كَعْبُ بْنَ مَالِكٍ، أَبْشِرْ، قَالَ: فَخَرَرْتُ سَاجِدًا، وَعَرَفْتُ أَنْ قَدْ جَاءَ الْفَرَجُ
✧ Kaʿb's report about his staying behind Ibn Isḥāq said: Al-Zuhrī, Muḥammad b. Muslim b. Shihāb, mentioned from ʿAbd al-Raḥmān b. ʿAbd Allāh b. Kaʿb b. Mālik, that his father ʿAbd Allāh—who was his father's guide after he lost his sight—said: I heard my father, Kaʿb b. Mālik, narrating his account when he stayed behind from the Messenger of God ﷺ in the expedition of Tabūk, and the account of his two companions. He said: I never stayed behind from the Messenger of God ﷺ in any expedition he undertook, except that I had stayed behind from him in the expedition of Badr. That was an expedition in which God did not censure, nor did His Messenger, anyone who stayed behind. That is because the Messenger of God ﷺ had gone out intending only the caravan of Quraysh, until God brought him and his enemy together without an appointment. I was present with the Messenger of God ﷺ at al-ʿAqabah when we pledged ourselves to Islam, and I would not love to have in exchange for it the witness of Badr, even though the expedition of Badr is more renowned among the people than it. He said: Part of my story when I stayed behind from the Messenger of God ﷺ in the expedition of Tabūk is that I was never stronger or more affluent than when I stayed behind from him in that expedition. By God, I never had two riding camels together until they came together for me in that expedition. The Messenger of God ﷺ rarely intended an expedition he was about to undertake without disguising it with another, until that expedition. The Messenger of God ﷺ undertook it in intense heat, faced a long journey, and faced an expedition against a numerous enemy. He made their affair clear to the people so they could prepare for it, and he informed them of his intended direction. The Muslims who followed the Messenger of God ﷺ were many, and no register containing them—meaning the dīwān—could gather them. He said: No dīwān written down gathered them. Kaʿb said: Few men wanted to stay absent without thinking that it would be hidden for him, as long as no revelation from God came down about him. The Messenger of God ﷺ undertook that expedition when the fruits were ripe and shade was beloved, and the people inclined toward them. The Messenger of God ﷺ made ready, and the Muslims made ready with him. I began to go out to prepare with them, then I would return without having accomplished anything. I said to myself: I am able to do that whenever I wish. This continued with me until the people hastened seriously. The Messenger of God ﷺ set out in the morning, and the Muslims with him, and I had not prepared any of my equipment. I said: I will prepare a day or two after him, then catch up with them. I went out after they had departed to prepare, but I returned without accomplishing anything. Then I went out and returned without accomplishing anything. This continued with me until they hurried on and the expedition was far ahead. I resolved to mount and catch up with them—would that I had done so—but I did not. When I went out among the people after the departure of the Messenger of God ﷺ and walked among them, it grieved me that I saw no one except a man suspected of hypocrisy or a man among those whom God had excused among the weak. The Messenger of God ﷺ did not mention me until he reached Tabūk. While sitting among the people at Tabūk he said: What has Kaʿb b. Mālik done? A man from Banū Salimah said: O Messenger of God, his two cloaks and his self-admiration have detained him. Muʿādh b. Jabal said to him: What a bad thing you have said! By God, O Messenger of God, we know nothing of him but good. The Messenger of God ﷺ remained silent. When it reached me that the Messenger of God ﷺ had turned back from Tabūk, my distress came upon me. I began to think of lies and say: With what can I emerge tomorrow from the displeasure of the Messenger of God ﷺ? I sought the help of every thoughtful person of my family in that. When it was said that the Messenger of God ﷺ was near arriving, falsehood left me, and I knew that I would not be saved from it except by truthfulness. I resolved to tell him the truth. The Messenger of God ﷺ arrived in Madinah in the morning. When he returned from a journey, he would begin with the mosque, praying two rakʿahs in it, then sit for the people. When he did that, those who had stayed behind came to him, swearing oaths and making excuses. They were eighty-some men. The Messenger of God ﷺ accepted from them their outward professions and their oaths, sought forgiveness for them, and entrusted their secrets to God Almighty. Then I came and greeted him. He smiled the smile of one angry, then said to me: Come here. I came walking until I sat before him. He said to me: What kept you back? Had you not purchased your mount? He said: I said: O Messenger of God, by God, if I were sitting before anyone other than you among the people of this world, I would think that I could escape his displeasure with an excuse. I have been given skill in argument. But by God, I know that if I tell you today a false account, you will be pleased with me, but God will soon make you angry with me. And if I tell you a true account, you will be vexed with me in it, but I hope for a good outcome from God in it. By God, I have no excuse. By God, I was never stronger or more affluent than when I stayed behind from you. The Messenger of God ﷺ said: As for this one, he has spoken the truth. Arise until God decides concerning you. I arose, and men from Banū Salimah got up with me and followed me. They said to me: By God, we never knew you to have committed any sin before this. You were unable to excuse yourself to the Messenger of God ﷺ as the others who stayed behind excused themselves. The Messenger of God's ﷺ seeking forgiveness for you would have sufficed for your sin. By God, they kept at me until I wanted to return to the Messenger of God ﷺ and give myself the lie. Then I said to them: Has anyone else met with this besides me? They said: Yes, two men who said the like of what you said, and to whom the like of what was said to you was said. I said: Who are they? They said: Murārah b. al-Rabīʿ al-ʿAmrī of Banū ʿAmr b. ʿAwf, and Hilāl b. Abī Umayyah al-Wāqifī. They mentioned to me two righteous men in whom there was an example. I fell silent when they mentioned them to me. The Messenger of God ﷺ forbade speaking to us, the three, from among those who had stayed behind. The people avoided us and changed toward us, until even myself and the land seemed strange to me. It was not the land I had known. We remained thus for fifty nights. My two companions gave in and sat in their houses. As for me, I was the youngest and strongest of the people, so I went out, attended the prayers with the Muslims, and walked in the markets, but no one spoke to me. I came to the Messenger of God ﷺ and greeted him while he was in his assembly after prayer, and I said to myself: Did he move his lips to return the greeting or not? Then I prayed near him and stole glances at him. When I turned to my prayer, he looked at me, and when I turned toward him, he turned away from me. When the alienation of the Muslims had lasted long for me, I walked until I climbed over the wall of the garden of Abū Qatādah. He was my cousin and the dearest of people to me. I greeted him, and by God, he did not return my greeting. I said: O Abū Qatādah, I adjure you by God, do you know that I love God and His Messenger? He was silent. I repeated my adjuration, and he was silent. I repeated my adjuration, and he was silent. I repeated my adjuration, and he said: God and His Messenger know best. My eyes overflowed, and I jumped up and climbed over the wall. Then I went to the market. While I was walking in the market, a Nabataean from the Nabataeans of Syria, one of those who had brought food to sell in Madinah, was asking about me, saying: Who will point out to me Kaʿb b. Mālik? He said: The people began pointing me out to him until he came to me and handed me a letter from the king of Ghassān. He had written it on a piece of silk. In it was: To proceed: It has reached us that your companion has treated you harshly. God has not placed you in a house of humiliation or waste. Join us and we will console you. He said: I said when I read it: This too is part of the trial. It has come to the point with me that a man of the polytheists hopes to win me over. He said: I took it to an oven and kindled the oven with it. We remained thus until forty nights of the fifty had passed, when a messenger of the Messenger of God came to me and said: The Messenger of God ﷺ commands you to keep away from your wife. He said: I said: Shall I divorce her, or what? He said: No, but keep away from her and do not approach her. He sent to my two companions the like of that. I said to my wife: Join your family and stay with them until God decides in this matter what He will decide. He said: The wife of Hilāl b. Umayyah came to the Messenger of God ﷺ and said: O Messenger of God, Hilāl b. Umayyah is an old man, wasting away, with no servant. Would you dislike my serving him? He said: No, but let him not approach you. She said: By God, O Messenger of God, he has no movement toward me at all. By God, he has not ceased weeping since his affair began until this very day, and I fear for his eyesight. He said: Some of my family said to me: If only you would ask the Messenger of God's permission for your wife, for he has permitted the wife of Hilāl b. Umayyah to serve him. I said: By God, I will not ask his permission concerning her. I do not know what the Messenger of God ﷺ would say to me about that if I asked him, and I am a young man. He said: We remained after that ten nights, and fifty nights were completed for us from the time the Messenger of God ﷺ forbade the Muslims to speak to us. Then I prayed the dawn prayer, the dawn of the fiftieth night, on the roof of one of our houses, in the state God mentioned of us: the earth had become straitened for us despite its vastness, and my own self had become straitened for me. I had built a tent on the slope of Salʿ, and I was in it when I heard the voice of a crier who had climbed to the top of Salʿ, saying at the top of his voice: O Kaʿb b. Mālik, rejoice! He said: I fell prostrate and knew that relief had come.
Sirat Ibn Hisham 1499No grade recorded
[ تَوْبَةُ اللَّهِ عَلَيْهِمْ المخلفين في غزوة تبوك ] قَالَ: وَآذَنَ رَسُولُ اللَّهِ ﷺ النَّاسَ بِتَوْبَةِ اللَّهِ عَلَيْنَا حِينَ صَلَّى الْفَجْرَ، فَذَهَبَ النَّاسُ يُبَشِّرُونَنَا، وَذَهَبَ نَحْوَ صَاحِبَيَّ مُبَشِّرُونَ، وَرَكَضَ رَجُلٌ إلَيَّ فَرَسًا، وَسَعَى سَاعٍ مِنْ أَسْلَمَ، حَتَّى أَوْفَى عَلَى الْجَبَلِ، فَكَانَ الصَّوْتُ أَسْرَعَ مِنْ الْفَرَسِ؛ فَلَمَّا جَاءَنِي الَّذِي سَمِعْتُ صَوْتَهُ يُبَشِّرُنِي، نَزَعْتُ ثَوْبَيَّ، فَكَسَوْتهمَا إيَّاهُ بِشَارَةً، وَاَللَّهِ مَا أَمْلِكُ يَوْمئِذٍ غَيْرَهُمَا، وَاسْتَعَرْتُ ثَوْبَيْنِ فَلَبِسْتهمَا، ثُمَّ انْطَلَقْتُ أَتَيَمَّمُ رَسُولَ اللَّهِ ﷺ، وَتَلَقَّانِي النَّاسُ يُبَشِّرُونَنِي بِالتَّوْبَةِ، يَقُولُونَ: لِيَهْنِكَ تَوْبَةُ اللَّهِ عَلَيْكَ، حَتَّى دَخَلْتُ الْمَسْجِدَ، وَرَسُولُ اللَّهِ ﷺ جَالِسٌ حَوْلَهُ النَّاسُ، فَقَامَ إلَيَّ طَلْحَةُ بْنُ عُبَيْدِ اللَّهِ، فَحَيَّانِي وَهَنَّأَنِي، وَوَاللَّهِ مَا قَامَ إلَيَّ رَجُلٌ مِنْ الْمُهَاجِرِينَ غَيْرُهُ. قَالَ: فَكَانَ كَعْبُ بْنُ مَالِكٍ لَا يَنْسَاهَا لِطَلْحَةِ. قَالَ كَعْبٌ: فَلَمَّا سَلَّمْتُ عَلَى رَسُولِ اللَّهِ ﷺ قَالَ لِي، وَوَجْهُهُ يَبْرُقُ مِنْ السُّرُورِ: أَبْشِرْ بِخَيْرِ يَوْمٍ مَرَّ عَلَيْكَ مُنْذُ وَلَدَتْكَ أُمُّكَ، قَالَ: قُلْتُ: أَمِنْ عِنْدَكَ يَا رَسُولَ اللَّهِ أَمْ مِنْ عِنْدَ اللَّهِ ؟ قَالَ: بَلْ مِنْ عِنْدِ اللَّهِ قَالَ: وَكَانَ رَسُولُ اللَّهِ ﷺ إذَا اسْتَبْشَرَ كَأَنَّ وَجْهَهُ قِطْعَةُ قَمَرٍ. قَالَ: وَكُنَّا نَعْرِفُ ذَلِكَ مِنْهُ. قَالَ: فَلَمَّا جَلَسْتُ بَيْنَ يَدَيْهِ قُلْتُ: يَا رَسُولَ اللَّهِ، إنَّ مِنْ تَوْبَتِي إلَى اللَّهِ عَزَّ وَجَلَّ أَنْ أَنْخَلِعَ مِنْ مَالِي، صَدَقَةً إلَى اللَّهِ وَإِلَى رَسُولِهِ، قَالَ رَسُولُ اللَّهِ ﷺ: أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكٍ، فَهُوَ خَيْرٌ لَكَ. قَالَ: قُلْتُ: إنِّي مُمْسِكٌ سَهْمِي الَّذِي بِخَيْبَرِ؛ وَقُلْتُ: يَا رَسُولَ اللَّهِ، إنَّ اللَّهَ قَدْ نَجَّانِي بِالصِّدْقِ، وَإِنَّ مِنْ تَوْبَتِي إلَى اللَّهِ أَنْ لَا أُحَدِّثَ إلَّا صِدْقًا مَا حَيِيتُ، وَاَللَّهِ مَا أَعْلَمُ أَحَدًا مِنْ النَّاسِ أَبْلَاهُ اللَّهُ فِي صِدْقِ الْحَدِيثِ مُنْذُ ذَكَرْتُ لِرَسُولِ اللَّهِ ﷺ ذَلِكَ أَفَضْلَ مِمَّا أَبْلَانِي اللَّهُ، وَاَللَّهِ مَا تَعَمَّدْتُ مِنْ كَذْبَةٍ مُنْذُ ذَكَرْتُ ذَلِكَ لِرَسُولِ اللَّهِ ﷺ إلَى يَوْمِي هَذَا، وَإِنِّي لَأَرْجُو أَنْ يَحْفَظنِي اللَّهُ فِيمَا بَقِيَ. وَأَنْزَلَ اللَّهُ تَعَالَى: لَقَدْ تَابَ اللَّهُ عَلَى النَّبِيِّ وَالْمُهَاجِرِينَ وَالْأَنْصَارِ الَّذِينَ اتَّبَعُوهُ فِي سَاعَةِ الْعُسْرَةِ مِنْ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُ بِهِمْ رَءُوفٌ رَحِيمٌ وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا إلَى قَوْلِهِ: وَكُونُوا مَعَ الصَّادِقِينَ. قَالَ كَعْبٌ: فَوَاَللَّهِ مَا أَنْعَمَ اللَّهُ عَلَيَّ نِعْمَةً قَطُّ بَعْدَ أَنْ هَدَانِي لِلْإِسْلَامِ كَانَتْ أَعْظَمَ فِي نَفْسِي مِنْ صِدْقِي رَسُولَ اللَّهِ ﷺ يَوْمئِذٍ، أَنْ لَا أَكُونَ كَذَبْتُهُ، فَأَهْلِكَ كَمَا هَلَكَ الَّذِينَ كَذَبُوا، فَإِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى قَالَ فِي الَّذِينَ كَذَّبُوهُ حِينَ أَنْزَلَ الْوَحْيَ شَرَّ مَا قَالَ لِأَحَدِ، قَالَ: سَيَحْلِفُونَ بِاللَّهِ لَكُمْ إِذَا انْقَلَبْتُمْ إِلَيْهِمْ لِتُعْرِضُوا عَنْهُمْ فَأَعْرِضُوا عَنْهُمْ إِنَّهُمْ رِجْسٌ وَمَأْوَاهُمْ جَهَنَّمُ جَزَاءً بِمَا كَانُوا يَكْسِبُونَ يَحْلِفُونَ لَكُمْ لِتَرْضَوْا عَنْهُمْ فَإِنْ تَرْضَوْا عَنْهُمْ فَإِنَّ اللَّهَ لَا يَرْضَى عَنِ الْقَوْمِ الْفَاسِقِينَ قَالَ: وَكُنَّا خُلِّفْنَا أَيُّهَا الثَّلَاثَةُ عَنْ أَمْرِ هَؤُلَاءِ الَّذِينَ قَبِلَ مِنْهُمْ رَسُولُ اللَّهِ ﷺ، حِينَ حَلَفُوا لَهُ فَعَذَرَهُمْ، وَاسْتَغْفَرَ لَهُمْ، وَأَرْجَأَ رَسُولُ اللَّهِ ﷺ أَمْرَنَا، حَتَّى قَضَى اللَّهُ فِيهِ مَا قَضَى، فَبِذَلِكَ قَالَ اللَّهُ تَعَالَى: وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا وَلَيْسَ الَّذِي ذَكَرَ اللَّهُ مِنْ تَخْلِيفِنَا لِتَخَلُّفِنَا عَنْ الْغَزْوَةِ وَلَكِنْ لِتَخْلِيفِهِ إيَّانَا، وَإِرْجَائِهِ أَمْرَنَا عَمَّنْ حَلَفَ لَهُ، وَاعْتَذَرَ إلَيْهِ، فَقَبِلَ مِنْهُ
✧ [God's acceptance of their repentance for those left behind in the expedition of Tabūk] He said: The Messenger of God ﷺ announced to the people God's acceptance of our repentance when he prayed the dawn prayer, and the people went to give us the good news, and some went to my two companions with the good news. A man galloped a horse toward me, and a runner from Aslam ran until he appeared on the mountain, and the voice was faster than the horse. When the one whose voice I had heard came to me with the good news, I stripped off my two garments and gave them to him as a reward for the good news; by God, I owned nothing else that day. I borrowed two garments and put them on, then set off toward the Messenger of God ﷺ. The people met me, congratulating me on the repentance, saying: 'May God's acceptance of your repentance bring you joy.' When I entered the mosque, the Messenger of God ﷺ was seated with the people around him. Ṭalḥah b. ʿUbayd Allāh stood up, greeted me, and congratulated me. By God, no man among the Emigrants stood for me other than he. He said: Kaʿb b. Mālik never forgot that act of Ṭalḥah. Kaʿb said: When I greeted the Messenger of God ﷺ, his face shining with joy, he said to me: 'Rejoice in the best day you have had since your mother gave birth to you.' He said: I said: 'Is it from you, O Messenger of God, or from God?' He said: 'Nay, from God.' He said: When the Messenger of God ﷺ rejoiced, his face was like a piece of the moon. He said: We used to recognize that in him. He said: When I sat before him, I said: 'O Messenger of God, part of my repentance to God, mighty and glorious, is that I divest myself of my wealth as charity to God and to His Messenger.' The Messenger of God ﷺ said: 'Keep some of your wealth; it is better for you.' He said: I said: 'I am keeping my share which is in Khaybar.' And I said: 'O Messenger of God, God has delivered me by truthfulness, and part of my repentance to God is that I will never speak anything but truth as long as I live. By God, I do not know anyone among the people whom God has tested in truthful speech since I mentioned that to the Messenger of God ﷺ with a better test than what God has tested me with. By God, I have not deliberately told a lie since I mentioned that to the Messenger of God ﷺ until this day of mine, and I hope God will protect me in what remains.' God, exalted, sent down: 'God has certainly turned in mercy to the Prophet and to the Emigrants and the Helpers who followed him in the hour of hardship, after the hearts of a party of them had nearly deviated; then He turned to them. Truly He is to them Kind, Merciful; and to the three who were left behind' until His saying: 'and be with the truthful.' Kaʿb said: By God, after God guided me to Islam, He bestowed on me no blessing greater in my soul than my truthfulness to the Messenger of God ﷺ that day, that I did not lie to him, and so perish as those who lied perished. For God, blessed and exalted, said concerning those who lied to him when the revelation came down the worst thing He said of anyone. He said: 'They will swear to you by God when you return to them, that you may turn away from them. So turn away from them; they are filth, and their refuge is Hell, a recompense for what they used to earn. They swear to you so that you may be pleased with them. But if you are pleased with them, God is not pleased with the defiantly disobedient people.' He said: We three were left behind from the affair of those from whom the Messenger of God ﷺ accepted when they swore to him, so he excused them and sought forgiveness for them. The Messenger of God ﷺ postponed our affair until God decreed in it what He decreed. Thus God, exalted, said: 'and to the three who were left behind.' It was not that God mentioned our being left behind because we stayed back from the expedition, but because of His leaving us behind and postponing our affair from those who swore to him and made excuses, so he accepted from them.