Tarikh (al-Tabari) 1071
The Expedition of Uḥud
[ انْخِذَالُ الْمُنَافِقِينَ ] قَالَ ابْنُ إسْحَاقَ: حَتَّى إذَا كَانُوا بِالشَّوْطِ بَيْنَ الْمَدِينَةِ وَأُحُدٍ، انْخَزَلَ عَنْهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ بِثُلُثِ النَّاسِ، وَقَالَ: أَطَاعَهُمْ وَعَصَانِي، مَا نَدْرِي عَلَامَ نَقْتُلُ أَنْفُسَنَا هَاهُنَا أَيُّهَا النَّاسُ فَرَجَعَ بِمَنْ اتَّبَعَهُ مِنْ قَوْمِهِ مِنْ أَهْلِ النِّفَاقِ وَالرَّيْبِ، وَاتَّبَعَهُمْ عَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ حَرَامٍ، أَخُو بَنِي سَلِمَةَ، يَقُولُ: يَا قَوْمِ، أُذَكِّرُكُمْ اللَّهَ أَلَّا تَخْذُلُوا قَوْمَكُمْ وَنَبِيَّكُمْ عِنْدَمَا حَضَرَ مِنْ عَدُوِّهِمْ؛ فَقَالُوا: لَوْ نَعْلَمُ أَنَّكُمْ تُقَاتِلُونَ لَمَا أَسْلَمْنَاكُمْ، وَلَكِنَّا لَا نَرَى أَنَّهُ يَكُونُ قِتَالٌ. قَالَ: فَلَمَّا اسْتَعْصَوْا عَلَيْهِ وَأَبَوْا إلَّا الِانْصِرَافَ عَنْهُمْ، قَالَ: أَبْعَدَكُمْ اللَّهُ أَعْدَاءَ اللَّهِ، فَسَيُغْنِي اللَّهُ عَنْكُمْ نَبِيَّهُ. وَأَنْزَلَ اللَّهُ تَعَالَى فيهم: مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ [آلِ عِمْرَانَ 179 ] قَالَ مُجَاهِدٌ: «مَيَّزَهُمْ يَوْمَ أُحُدٍ » وَهُمُ الْمُرَادُونَ بِقَوْلِهِ تَعَالَى: وَلِيَعْلَمَ الَّذِينَ نَافَقُوا وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا قَالُوا لَوْ نَعْلَمُ قِتَالا لاتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ [آلِ عِمْرَانَ 167 ]. وَذَكَرَ عُرْوَةُ وَمُوسَى بْنُ عُقْبَةَ: أَنَّ بَنِي سَلِمَةَ - بِكَسْرِ اللَّامِ - وَبَنِي حَارِثَةَ لَمَّا رَجَعَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ سُقِطَ فِي أَيْدِيهِمَا، وَهَمَّا أَنْ يَقْتَتِلَا فَثَبَّتَهُمَا اللَّهُ تَعَالَى، وَلِهَذَا قَالَ تَعَالَى: إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلا وَاللَّهُ وَلِيُّهُمَا [آلِ عِمْرَانَ 122 ]. وَرَوَى سَعِيدُ بْنُ مَنْصُورٍ، وَعَبْدُ بْنُ حُمَيْدٍ، وَالشَّيْخَانِ، وَالْبَيْهَقِيُّ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، قَالَ: فِينَا نَزَلَتْ، فِي بَنِي حَارِثَةَ وَبَنِي سَلِمَةَ: إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلا وَمَا يَسُرُّنِي أَنَّهَا لَمْ تَنْزِلْ لِقَوْلِ اللَّهِ تَعَالَى: وَاللَّهُ وَلِيُّهُمَا. وَرَوَى ابْنُ جَرِيرٍ عَنِ السُّدِّيِّ فِي الْآيَةِ قَالَ: هُمْ بَنُو سَلِمَةُ وَبَنُو حَارِثَةَ هَمُّوا بِالرُّجُوعِ، حِينَ رَجَعَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ فَعَصَمَهُمُ اللَّهُ. وَرَوَى الشَّيْخَانِ عَنْ زَيْدِ بْنِ ثَابِتٍ، وَابْنُ إِسْحَاقَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ ؓ قَالَا: لَمَّا خَرَجَ رَسُولُ اللَّهِ ﷺ إِلَى أُحُدٍ خَرَجَ مَعَهُ بِأُنَاسٍ، فَرَجَعُوا، فَكَانَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ فِيهِمْ فِرْقَتَيْنِ، فَقَالَتْ فِرْقَةٌ: نَقْتُلُهُمْ، وَقَالَتْ فِرْقَةٌ: لَا نَقْتُلُهُمْ، فَأَنْزَلَ اللَّهُ تَعَالَى: فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا [النِّسَاءِ 88 ] رَدَّهُمْ إِلَى كُفْرِهِمْ بِمَا كَسَبُوا بِأَعْمَالِهِمْ. فَمَضَى رَسُولُ اللَّهِ ﷺ حَتَّى نَزَلَ بِأُحِدٍ فِي سَبْعِمِائَةٍ. قَالَ الْبَيْهَقِيُّ: هَذَا هُوَ الْمَشْهُورُ عِنْدَ أَهْلِ الْمَغَازِي ; أَنَّهُمْ بَقُوا فِي سَبْعِمِائَةِ مُقَاتِلٍ. قَالَ: وَالْمَشْهُورُ عَنِ الزُّهْرِيِّ أَنَّهُمْ بَقُوا فِي أَرْبَعِمِائَةِ مُقَاتِلٍ، كَذَلِكَ رَوَاهُ يَعْقُوبُ بْنُ سُفْيَانَ، عَنْ أَصْبَغَ، عَنِ ابْنِ وَهْبٍ، عَنْ يُونُسَ، عَنِ الزُّهْرِيِّ. وَقِيلَ عَنْهُ بِهَذَا الْإِسْنَادِ: سَبْعُمِائَةٍ. فَاللَّهُ أَعْلَمُ. [ مَا كَانَ مِنْ مِرْبَعٍ حِينَ سَلَكَ الْمُسْلِمُونَ حَائِطَهُ ] قَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: مَنْ رَجُلٌ يَخْرُجُ بِنَا عَلَى الْقَوْمِ مِنْ كَثَبٍ: أَيْ مِنْ قُرْبٍ، مِنْ طَرِيقٍ لَا يَمُرُّ بِنَا عَلَيْهِمْ ؟ فَقَالَ أَبُو خَيْثَمَةَ أَخُو بَنِي حَارِثَةَ بْنِ الْحَارِثِ: أَنَا يَا رَسُولَ اللَّهِ، فَنَفَذَ بِهِ فِي حَرَّةِ بَنِي حَارِثَةَ، وَبَيْنَ أَمْوَالِهِمْ، حَتَّى سَلَكَ فِي مَالٍ لِمِرْبَعِ بْنِ قَيْظِيٍّ، وَكَانَ رَجُلًا مُنَافِقًا ضَرِيرَ الْبَصَرِ، فَلَمَّا سَمِعَ حِسَّ رَسُولِ اللَّهِ ﷺ وَمَنْ مَعَهُ مِنْ الْمُسْلِمِينَ، قَامَ يَحْثِي فِي وُجُوهِهِمْ التُّرَابَ، وَيَقُولُ: إنْ كُنْتَ رَسُولَ اللَّهِ فَإِنِّي لَا أُحِلُّ لَكَ أَنْ تَدْخُلَ حَائِطِي. وَقَدْ ذُكِرَ لِي أَنَّهُ أَخَذَ حَفْنَةً مِنْ تُرَابٍ فِي يَدِهِ، ثُمَّ قَالَ: وَاَللَّهِ لَوْ أَعْلَمُ أَنِّي لَا أُصِيبُ بِهَا غَيْرَكَ يَا مُحَمَّدُ لَضَرَبْتُ بِهَا وَجْهَكَ. فَابْتَدَرَهُ الْقَوْمُ لِيَقْتُلُوهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: لَا تَقْتُلُوهُ، فَهَذَا الْأَعْمَى أَعْمَى الْقَلْبِ، أَعْمَى الْبَصَرِ وَقَدْ بَدَرَ إلَيْهِ سَعْدُ بْنُ زَيْدٍ، أَخُو بَنِي عَبْدِ الْأَشْهَلِ، قَبْلَ نَهْيِ رَسُولِ اللَّهِ ﷺ عَنْهُ، فَضَرَبَهُ بِالْقَوْسِ فِي رَأْسِهِ، فَشَجَّهُ. فائدة قال ابن القيم: من الأحكام جوَازُ سُلُوكِ الْإِمَامِ بِالْعَسْكَرِ فِي بَعْضِ أَمْلَاكِ رَعِيَّتِهِ إِذَا صَادَفَ ذَلِكَ طَرِيقَهُ، وَإِنْ لَمْ يَرْضَ الْمَالِكُ. [ أَمْرُ الْحَارِثِ بْنِ سُوَيْدٍ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ الْحَارِثُ بْنُ سُوَيْدِ بْنِ صَامَتْ مُنَافِقًا، فَخَرَجَ يَوْمَ أُحُدٍ مَعَ الْمُسْلِمِينَ، فَلَمَّا الْتَقَى النَّاسُ، عَدَا عَلَى الْمُجَذَّرِ بْنِ ذِيَادٍ الْبَلَوِيِّ، وَقَيْسِ بْنِ زَيْدٍ، أَحَدِ بَنِي ضُبَيْعَةَ، فَقَتَلَهُمَا، ثُمَّ لَحِقَ بِمَكَّةَ بِقُرَيْشٍ؛ وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا يَذْكُرُونَ - قَدْ أَمَرَ عُمَرُ بْنُ الْخَطَّابِ بِقَتْلِهِ إنْ هُوَ ظَفِرَ بِهِ، فَفَاتَهُ، فَكَانَ بِمَكَّةَ؛ ثُمَّ بَعَثَ إلَى أَخِيهِ الْجُلَاسِ بْنِ سُوَيْدٍ يَطْلُبُ التَّوْبَةَ، لِيَرْجِعَ إلَى قَوْمِهِ. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ، فِيمَا بَلَغَنِي، عَنْ ابْنِ عَبَّاسٍ: كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ إلَى آخِرِ الْقِصَّةِ. ترك الاستعانة باليهود قَالَ ابْنُ هِشَامٍ: وَذَكَرَ غَيْرُ زِيَادٍ، عَنْ مُحَمَّدِ بْنِ إسْحَاقَ عَنْ الزُّهْرِيِّ: أَنَّ الْأَنْصَارَ يَوْمَ أُحُدٍ، قَالُوا لِرَسُولِ اللَّهِ ﷺ: يَا رَسُولَ اللَّهِ أَلَا نَسْتَعِينُ بِحُلَفَائِنَا مِنْ يَهُودَ ؟ فَقَالَ: لَا حَاجَةَ لَنَا فِيهِمْ
Translation
✧ [The Withdrawal of the Hypocrites] Ibn Isḥāq said: When they reached al-Shawṭ, between Madinah and Uḥud, ʿAbd Allāh b. Ubayy b. Salūl withdrew from him with a third of the people, saying: “He obeyed them and disobeyed me. We do not know why we should kill ourselves here, O people.” So he turned back with those of his people who followed him, from the people of hypocrisy and doubt. ʿAbd Allāh b. ʿAmr b. Ḥarām, the brother of Banū Salimah, followed them, saying: “O my people, I remind you of God, that you should not abandon your people and your Prophet when their enemy has appeared.” They said: “If we knew that you would fight, we would not abandon you, but we do not think that there will be any fighting.” He said: When they stubbornly resisted him and refused to do anything but withdraw from them, he said: “May God distance you, enemies of God! God will suffice His Prophet against you.” And God, exalted is He, revealed concerning them: “God will not leave the believers in the state you are in until He distinguishes the wicked from the good” [Āl ʿImrān: 179]. Mujāhid said: “He distinguished them on the day of Uḥud.” They are the ones intended by His saying, exalted is He: “And that He might know the hypocrites, when it was said to them: Come, fight in the way of God, or defend. They said: If we knew how to fight, we would have followed you. They were that day nearer to unbelief than to faith; they say with their mouths what is not in their hearts, and God knows best what they conceal” [Āl ʿImrān: 167]. ʿUrwah and Mūsā b. ʿUqbah mentioned that when ʿAbd Allāh b. Ubayy turned back, the Banū Salimah—with kasrah on the lām—and Banū Ḥārithah were dismayed and were on the point of fighting each other, but God, exalted is He, made them firm. This is why He, exalted is He, said: “When two parties among you were about to lose heart, and God was their protector” [Āl ʿImrān: 122]. Saʿīd b. Manṣūr, ʿAbd b. Ḥumayd, the two Shaykhs, and al-Bayhaqī narrated from Jābir b. ʿAbd Allāh, who said: “Concerning us it was revealed, concerning Banū Ḥārithah and Banū Salimah: ‘When two parties among you were about to lose heart.’ And it does not please me that it was not revealed, because of God’s saying, exalted is He: ‘And God was their protector.’” Ibn Jarīr narrated from al-Suddī regarding the verse, saying: “They are Banū Salimah and Banū Ḥārithah, who were on the point of turning back when ʿAbd Allāh b. Ubayy turned back, but God protected them.” The two Shaykhs narrated from Zayd b. Thābit, and Ibn Isḥāq from al-Barāʾ b. ʿĀzib ؓ, both saying: When the Messenger of God ﷺ went out to Uḥud, some people went out with him but then turned back. The companions of the Messenger of God ﷺ were divided into two parties concerning them: one party said, “Let us kill them”; the other said, “Let us not kill them.” Then God, exalted is He, revealed: “So what is the matter with you that you are two parties concerning the hypocrites, when God has cast them back for what they earned” [al-Nisāʾ: 88]—He returned them to their unbelief because of what they earned by their deeds. Then the Messenger of God ﷺ went on until he camped at Uḥud with seven hundred. Al-Bayhaqī said: This is what is well-known among the scholars of the military expeditions: that they remained at seven hundred fighting men. He said: What is well-known from al-Zuhrī is that they remained at four hundred fighting men; that is how Yaʿqūb b. Sufyān narrated it, from Aṣbagh, from Ibn Wahb, from Yūnus, from al-Zuhrī. And it is also said from him with this chain: seven hundred. But God knows best. [What happened with Mirbaʿ when the Muslims passed through his orchard] The Messenger of God ﷺ said to his companions: “Which man will take us out against the people from a close position—that is, from a nearby place—by a road that does not pass by them?” Abū Khaythamah, the brother of Banū Ḥārithah b. al-Ḥārith, said: “I will, O Messenger of God.” He then led him through the ḥarrah of Banū Ḥārithah and among their properties, until he passed through the property of Mirbaʿ b. Qayẓī, who was a blind hypocrite. When he heard the movement of the Messenger of God ﷺ and the Muslims with him, he stood up throwing dust in their faces and saying: “If you are the Messenger of God, I will not permit you to enter my orchard.” It has been mentioned to me that he took a handful of dust in his hand and then said: “By God, if I knew that I would hit no one but you, O Muḥammad, I would strike your face with it.” The people rushed at him to kill him, but the Messenger of God ﷺ said: “Do not kill him, for this blind man is blind of heart and blind of sight.” Saʿd b. Zayd, the brother of Banū ʿAbd al-Ashhal, had already rushed at him before the Messenger of God ﷺ forbade it, and struck him on the head with a bow, wounding him. A note: Ibn al-Qayyim said: Among the legal rulings is the permissibility of the imam leading the army through some of the property of his subjects when it happens to be his route, even if the owner does not consent. [The affair of al-Ḥārith b. Suwayd] Ibn Isḥāq said: Al-Ḥārith b. Suwayd b. Ṣāmit was a hypocrite. He went out on the day of Uḥud with the Muslims, but when the people met, he attacked al-Mujadhdhar b. Dhiyād al-Balawī and Qays b. Zayd, one of Banū Ḍubayʿah, and killed them both. Then he joined Quraysh in Makkah. The Messenger of God ﷺ, as they mention, had ordered ʿUmar b. al-Khaṭṭāb to kill him if he got hold of him, but he escaped him and remained in Makkah. Then he sent to his brother al-Julās b. Suwayd seeking repentance so that he might return to his people. God, exalted is He, revealed concerning him, as it has reached me, on the authority of Ibn ʿAbbās: “How shall God guide a people who disbelieved after their belief, and had witnessed that the Messenger is true, and clear signs had come to them? God guides not the wrongdoing people” to the end of the story. Refraining from seeking help from the Jews Ibn Hishām said: Someone other than Ziyād mentioned, from Muḥammad b. Isḥāq, from al-Zuhrī: The Anṣār on the day of Uḥud said to the Messenger of God ﷺ: “O Messenger of God, shall we not seek help from our allies among the Jews?” He said: “We have no need of them.”
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