Tarikh (al-Tabari) 1102
The Expedition of Uḥud
حَدَّثَنَا أَبُو إِسْحَاقَ أَنَّ الْبَرَاءَ بْنَ عَازِبٍ قَالَ: جَعَلَ رَسُولُ اللَّهِ ﷺ عَلَى الرُّمَاةِ يَوْمَ أُحُدٍ - وَكَانُوا خَمْسِينَ رَجُلًا - عَبْدَ اللَّهِ بْنَ جُبَيْرٍ. قَالَ: وَوَضَعَهُمْ مَوْضِعًا. وَقَالَ: إِنْ رَأَيْتُمُونَا تَخْطَفُنَا الطَّيْرُ فَلَا تَبْرَحُوا، حَتَّى أُرْسِلَ إِلَيْكُمْ، وَإِنْ رَأَيْتُمُونَا ظَهَرْنَا عَلَى الْعَدُوِّ وَأَوْطَأْنَاهُمْ، فَلَا تَبْرَحُوا حَتَّى أُرْسِلَ إِلَيْكُمْ. قَالَ: فَهَزَمُوهُمْ. قَالَ: فَأَنَا وَاللَّهِ رَأَيْتُ النِّسَاءَ يَشْتَدِدْنَ عَلَى الْجَبَلِ، وَقَدْ بَدَتْ أَسُوقُهُنَّ وَخَلَاخِلُهُنَّ رَافِعَاتٍ ثِيَابِهِنَّ. فَقَالَ: أَصْحَابُ عَبْدِ اللَّهِ بْنِ جُبَيْرٍ: الْغَنِيمَةَ، أَيْ قَوْمُ، الْغَنِيمَةَ، ظَهْرَ أَصْحَابُكُمْ فَمَا تَنْظُرُونَ ؟ قَالَ: عَبْدُ اللَّهِ بْنُ جُبَيْرٍ: أَنْسَيْتُمْ مَا قَالَ لَكُمْ رَسُولُ اللَّهِ ﷺ ؟ قَالُوا: إِنَّا وَاللَّهِ لِنَأْتِيَنَّ النَّاسَ فَلْنُصِيبَنَّ مِنَ الْغَنِيمَةِ. فَلَمَّا أَتَوْهُمْ صُرِفَتْ وُجُوهُهُمْ، فَأَقْبَلُوا مُنْهَزِمِينَ، فَذَلِكَ الَّذِي يَدْعُوهُمُ الرَّسُولُ فِي أُخْرَاهُمْ، فَلَمْ يَبْقَ مَعَ رَسُولِ اللَّهِ ﷺ غَيْرُ اثْنَيْ عَشَرَ رَجُلًا، فَأَصَابُوا مِنَّا سَبْعِينَ رَجُلًا، وَكَانَ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ أَصَابُوا مِنَ الْمُشْرِكِينَ يَوْمَ بِدْرٍ أَرْبَعِينَ وَمِائَةً ; سَبْعِينَ أَسِيرًا وَسَبْعِينَ قَتِيلًا فَمَا كَانَتْ دَوْلَةٌ أَسْرَعَ مِنْ دَوْلَةِ الْمُشْرِكِينَ. وَصَرَخَ الشَّيْطَانُ عِنْدَ جَبَلِ عَيْنَيْنِ وَقَدْ تَصَوَّرَ فِي صُورَةِ جُعَالِ بْنِ سُرَاقَةَ ؓ: «إِنَّ مُحَمَّدًا قَدْ قُتِلَ » ثَلَاثَ صَرْخَاتٍ، وَلَمْ يُشَكَّ فِيهِ أَنَّهُ حَقٌّ وَكَانَ جُعَالٌ إِلَى جَنْبِ أَبِي بُرْدَةَ يُقَاتِلُ أَشَدَّ الْقِتَالِ، فَقَالَ جَمَاعَةٌ مِنَ الْمُسْلِمِينَ لَمَّا سَمِعُوا ذَلِكَ: إِنْ كَانَ رَسُولُ اللَّهِ ﷺ قَدْ قُتِلَ أَفَلَا تُقَاتِلُونَ عَلَى دِينِكُمْ، وَعَلَى مَا كَانَ عَلَيْهِ نَبِيُّكُمْ، حَتَّى تَلْقَوُا اللَّهَ تَعَالَى شُهَدَاءَ ؟ ! وَقَالَ جَمَاعَةٌ: لَيْتَ لَنَا رَسُولًا إِلَى عَبْدِ اللَّهِ بْنِ أُبَيٍّ لَنَا أَمَانًا مِنْ أَبِي سُفْيَانَ، يَا قَوْمُ إِنَّ مُحَمَّدًا قَدْ قُتِلَ فَارْجِعُوا إِلَى قَوْمِكُمْ، قَبْلَ أَنْ يَأْتُوكُمْ فَيَقْتُلُوكُمْ، وَاخْتَلَطَ الْمُسْلِمُونَ، فَصَارُوا يَقْتُلُونَ عَلَى غَيْرِ شِعَارٍ، وَيَضْرِبُ بَعْضُهُمْ، بَعْضًا، مِنَ الْعَجَلَةِ وَالدَّهَشِ وَمَا يَدْرِي. وَتَفَرَّقَ الْمُسْلِمُونَ فِي كُلِّ وَجْهٍ، وَانْهَزَمَتْ طَائِفَةٌ مِنْهُمْ حَتَّى دَخَلَتِ الْمَدِينَةَ، فَلَقِيَتْهُمْ أُمُّ أَيْمَنَ فَجَعَلَتْ تَحْثُو فِي وُجُوهِهِمُ التُّرَابَ وَتَقُولُ لِبَعْضِهِمْ: «هَاكَ الْمِغْزَلَ فَاغْزِلْ بِهِ، وَهَلُمَّ سَيْفَكَ ». وَلَمَّا انْكَشَفَ الْمُسْلِمُونَ عَنْ رَسُولِ اللَّهِ ﷺ وَلَمْ يَبْقَ مِنْهُمْ إِلَّا نَفَرٌ يَسِيرٌ لَمْ يَبْقَ لِلْمُسْلِمِينَ لِوَاءٌ قَائِمٌ وَلَا فِئَةٌ، وَإِنْ كَانَتْ خَيْلُ الْمُشْرِكِينَ لَتَجُوسُهُمْ مُقْبِلَةً مُدْبِرَةً فِي الْوَادِي، يَلْتَقُونَ وَلَا يَفْتَرِقُونَ، مَا يَرَوْنَ أَحَدًا مِنَ النَّاسِ يَرُدُّهُمْ، حَتَّى رَجَعُوا إِلَى مُعَسْكَرِهِمْ، وَأَصْعَدَ بَعْضُ الْمُسْلِمِينَ فِي الْجَبَلِ، وَاسْتُشْهِدَ مِنْهُمْ مَنْ أَكْرَمَهُ اللَّهُ تَعَالَى بِالشَّهَادَةِ، وَلَمَّا بَلَغَ رَسُولَ اللَّهِ ﷺ مَا صَرَخَ بِهِ الشَّيْطَانُ قَالَ: هَذَا إِزْبُ الْعَقَبَةِ. شعر حسان بن ثابت حول هزيمة المشركين في أحد قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ: أَنَّ اللِّوَاءَ لَمْ يَزَلْ صَرِيعًا حَتَّى أَخَذَتْهُ عَمْرَةُ بِنْتُ عَلْقَمَةَ الْحَارِثِيَّةُ، فَرَفَعَتْهُ لِقُرَيْشِ، فَلَاثُوا بِهِ. وَكَانَ اللِّوَاءُ مَعَ صُؤَابٍ، غُلَامٌ لِبَنِي أَبِي طَلْحَةَ، حَبَشِيٌّ وَكَانَ آخِرُ مَنْ أَخَذَهُ مِنْهُمْ، فَقَاتَلَ بِهِ حَتَّى قُطِعَتْ يَدَاهُ، ثُمَّ بَرَكَ عَلَيْهِ، فَأَخَذَ اللِّوَاءَ بِصَدْرِهِ وَعُنُقِهِ حَتَّى قُتِلَ عَلَيْهِ، وَهُوَ يَقُولُ: اللَّهُمَّ هَلْ أَعْزَرْتُ - يَقُولُ: أَعَذَرْتُ - فَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي ذَلِكَ: فَخَرْتُمْ بِاللِّوَاءِ وَشَرُّ فَخْرٍ لِوَاءٌ حِينَ رُدَّ إلَى صُؤَابِ جَعَلْتُمْ فَخَرَكُمْ فِيهِ بِعَبْدٍ وَأَلْأَمُ مَنْ يَطَا عَفَرَ التُّرَابِ ظَنَنْتُمْ، وَالسَّفِيهُ لَهُ ظُنُونُ وَمَا إنْ ذَاكَ مِنْ أَمْرِ الصَّوَابِ بِأَنَّ جِلَادَنَا يَوْمَ الْتَقَيْنَا بِمَكَّةَ بَيْعُكُمْ حُمْرَ الْعِيَابِ أَقَرَّ الْعَيْنَ أَنْ عُصِبَتْ يَدَاهُ وَمَا إنْ تُعْصَبَانِ عَلَى خِضَابِ قَالَ ابْنُ هِشَامٍ: آخِرُهَا بَيْتًا يُرْوَى لِأَبِي خِرَاشٍ الْهُذَلِيِّ، وَأَنْشَدَنِيهِ لَهُ خَلَفٌ الْأَحْمَرُ: أَقَرَّ الْعَيْنَ أَنْ عُصِبَتْ يَدَاهَا وَمَا إنْ تُعْصَبَانِ عَلَى خِضَابِ فِي أَبْيَاتٍ لَهُ، يَعْنِي امْرَأَتَهُ، فِي غَيْرِ حَدِيثِ أُحُدٍ. وَتُرْوَى الْأَبْيَاتُ أَيْضًا لِمَعْقِلِ بْنِ خُوَيْلِدٍ الْهُذَلِيُّ. [ شِعْرُ حَسَّانَ فِي عَمْرَةِ الْحَارِثِيَّةِ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي شَأْنِ عَمْرَةَ بِنْتِ عَلْقَمَةَ الْحَارِثِيَّةِ وَرَفْعِهَا اللِّوَاءِ: إذَا عَضَلٌ سِيقَتْ إلَيْنَا كَأَنَّهَا جِدَايَةُ شِرْكٍ مُعْلِمَاتِ الْحَوَاجِبِ أَقَمْنَا لَهُمْ طَعْنًا مُبِيرًا مُنَكِّلًا وَحُزْنَاهُمْ بِالضَّرْبِ مِنْ كُلِّ جَانِبِ فَلَوْلَا لِوَاءُ الْحَارِثِيَّةِ أَصْبَحُوا يُبَاعُونَ فِي الْأَسْوَاقِ بَيْعَ الْجَلَائِبِ قَالَ ابْنُ هِشَامٍ: وَهَذِهِ الْأَبْيَاتُ فِي أَبْيَاتٍ لَهُ. فائدة قال ابن القيم في ذِكْرِ بَعْضِ الْحِكَمِ وَالْغَايَاتِ الْمَحْمُودَةِ الَّتِي كَانَتْ فِي وَقْعَةِ أُحُدٍ وَقَدْ أَشَارَ اللَّهُ - سُبْحَانَهُ وَتَعَالَى - إِلَى أُمَّهَاتِهَا، وَأُصُولِهَا فِي سُورَةِ (آلِ عِمْرَانَ ) حَيْثُ افْتَتَحَ الْقِصَّةَ بِقَوْلِهِ: ( وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ) [ آلِ عِمْرَانَ: 121 ]، إِلَى تَمَامِ سِتِّينَ آيَةً. فَمِنْهَا: تَعْرِيفُهُمْ سُوءَ عَاقِبَةِ الْمَعْصِيَةِ وَالْفَشَلِ وَالتَّنَازُعِ، وَأَنَّ الَّذِي أَصَابَهُمْ إنَّمَا هُوَ بِشُؤْمِ ذَلِكَ، كَمَا قَالَ تَعَالَى: ( وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ حَتَّى إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ وَلَقَدْ عَفَا عَنْكُمْ )، [ آلِ عِمْرَانَ: 152 ]. فَلَمَّا ذَاقُوا عَاقِبَةَ مَعْصِيَتِهِمْ لِلرَّسُولِ، وَتَنَازُعِهِمْ، وَفَشَلِهِمْ، كَانُوا بَعْدَ ذَلِكَ أَشَدَّ حَذَرًا وَيَقَظَةً، وَتَحَرُّزًا مِنْ أَسْبَابِ الْخِذْلَانِ. وَمِنْهَا: أَنَّ حِكْمَةَ اللَّهِ وَسُنَّتَهُ فِي رُسُلِهِ وَأَتْبَاعِهِمْ جَرَتْ بِأَنْ يُدَالُوا مَرَّةً وَيُدَالَ عَلَيْهِمْ أُخْرَى، لَكِنْ تَكُونُ لَهُمُ الْعَاقِبَةُ، فَإِنَّهُمْ لَوِ انْتَصَرُوا دَائِمًا دَخَلَ مَعَهُمُ الْمُؤْمِنُونَ وَغَيْرُهُمْ، وَلَمْ يَتَمَيَّزِ الصَّادِقُ مِنْ غَيْرِهِ، وَلَوِ انْتُصِرَ عَلَيْهِمْ دَائِمًا لَمْ يَحْصُلِ الْمَقْصُودُ مِنَ الْبَعْثَةِ وَالرِّسَالَةِ، فَاقْتَضَتْ حِكْمَةُ اللَّهِ أَنْ جَمَعَ لَهُمْ بَيْنَ الْأَمْرَيْنِ لِيَتَمَيَّزَ مَنْ يَتَّبِعُهُمْ وَيُطِيعُهُمْ لِلْحَقَّ، وَمَا جَاءُوا بِهِ مِمّنْ يَتَّبِعُهُمْ عَلَى الظُّهُورِ وَالْغَلَبَةِ خَاصَّةً. فَاقْتَضَتْ حِكْمَةُ اللَّهِ عَزَّ وَجَلَّ أَنْ سَبَّبَ لِعِبَادِهِ مِحْنَةً مَيَّزَتْ بَيْنَ الْمُؤْمِنِ وَالْمُنَافِقِ، فَأَطْلَعَ الْمُنَافِقُونَ رُءُوسَهُمْ فِي هَذِهِ الْغَزْوَةِ، وَتَكَلَّمُوا بِمَا كَانُوا يَكْتُمُونَهُ، وَظَهَرَتْ مُخَبَّآتُهُمْ، وَعَادَ تَلْوِيحُهُمْ تَصْرِيحًا، وَانْقَسَمَ النَّاسُ إِلَى كَافِرٍ وَمُؤْمِنٍ وَمُنَافِقٍ انْقِسَامًا ظَاهِرًا، وَعَرَفَ الْمُؤْمِنُونَ أَنَّ لَهُمْ عَدُوًّا فِي نَفْسِ دُورِهِمْ، وَهُمْ مَعَهُمْ لَا يُفَارِقُونَهُمْ، فَاسْتَعَدُّوا لَهُمْ، وَتَحَرَّزُوا مِنْهُمْ. قَالَ اللَّهُ تَعَالَى: ( مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ حَتَّى يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ) [ آلِ عِمْرَانَ: 179 ]. أَيْ مَا كَانَ اللَّهُ لِيَذَرَكُمْ عَلَى مَا أَنْتُمْ عَلَيْهِ مِنَ الْتِبَاسِ الْمُؤْمِنِينَ بِالْمُنَافِقِينَ حَتَّى يَمِيزَ أَهْلَ الْإِيمَانِ مِنْ أَهْلِ النِّفَاقِ كَمَا مَيَّ?َهُمْ بِالْمِحْنَةِ يَوْمَ أُحُدٍ ( وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ ) الَّذِي يَمِيزُ بِهِ بَيْنَ هَؤُلَاءِ وَهَؤُلَاءِ، فَإِنَّهُمْ مُتَمَيِّزُونَ فِي غَيْبِهِ وَعِلْمِهِ وَهُوَ سُبْحَانَهُ يُرِيدُ أَنْ يَمِيزَهُمْ تَمْيِيزًا مَشْهُودًا فَيَقَعُ مَعْلُومُهُ الَّذِي هُوَ غَيْبٌ شَهَادَةً. وَقَوْلُهُ: ( وَلَكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ) اسْتِدْرَاكٌ لِمَا نَفَاهُ مِنَ اطِّلَاعِ خَلْقِهِ عَلَى الْغَيْبِ سِوَى الرُّسُلِ، فَإِنَّهُ يُطْلِعُهُمْ عَلَى مَا يَشَاءُ مِنْ غَيْبِهِ كَمَا قَالَ: ( عَالِمُ الْغَيْبِ فَلَا يُظْهِرُ عَلَى غَيْبِهِ أَحَدًا إِلَّا مَنِ ارْتَضَى مِنْ رَسُولٍ ) [ الْجِنِّ: 27 ]. ثُمَّ أَنْكَرَ -الله سبحانه- عَلَيْهِمْ -المؤمنين- حُسْبَانَهُمْ وَظَنَّهُمْ أَنْ يَدْخُلُوا الْجَنَّةَ بِدُونِ الْجِهَادِ فِي سَبِيلِهِ وَالصَّبْرِ عَلَى أَذَى أَعْدَائِهِ، وَإِنَّ هَذَا مُمْتَنِعٌ بِحَيْثُ يُنْكَرُ عَلَى مَنْ ظَنَّهُ وَحَسِبَهُ. فَقَالَ: ( أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ ) [ آلِ عِمْرَانَ: 142 ]، أَيْ وَلَمَّا يَقَعْ ذَلِكَ مِنْكُمْ فَيَعْلَمُهُ، فَإِنَّهُ لَوْ وَقَعَ لَعَلِمَهُ فَجَازَاكُمْ عَلَيْهِ بِالْجَنَّةِ، فَيَكُونُ الْجَزَاءُ عَلَى الْوَاقِعِ الْمَعْلُومِ، لَا عَلَى مُجَرَّدِ الْعِلْمِ، فَإِنَّ اللَّهَ لَا يَجْزِي الْعَبْدَ عَلَى مُجَرَّدِ عِلْمِهِ فِيهِ دُونَ أَنْ يَقَعَ مَعْلُومُهُ، ثُمَّ وَبَّخَهُمْ عَلَى هَزِيمَتِهِمْ مِنْ أَمْرٍ كَانُوا يَتَمَنَّوْنَهُ وَيَوَدُّونَ لِقَاءَهُ. فَقَالَ: ( وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ ) [ آلِ عِمْرَانَ: 143 ]. قَالَ ابْنُ عَبَّاسٍ: وَلَمَّا أَخْبَرَهُمُ اللَّهُ تَعَالَى عَلَى لِسَانِ نَبِيِّهِ بِمَا فَعَلَ بِشُهَدَاءِ بَدْرٍ مِنَ الْكَرَامَةِ رَغِبُوا فِي الشَّهَادَةِ، فَتَمَنَّوْا قِتَالًا يَسْتَشْهِدُونَ فِيهِ، فَيَلْحَقُونَ إخْوَانَهُمْ، فَأَرَاهُمُ اللَّهُ ذَلِكَ يَوْمَ أُحُدٍ وَسَبَّبَهُ لَهُمْ، فَلَمْ يَلْبَثُوا أَنِ انْهَزَمُوا إلَّا مَنْ شَاءَ اللَّهُ مِنْهُمْ، فَأَنْزَلَ اللَّهُ تَعَالَى: ( وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ ). فائدة أخرى قال ابن القيم رحمه الله تعالى: أنَّ وَقْعَةَ أُحُدٍ كَانَتْ مُقَدِّمَةً وَإِرْهَاصًا بَيْنَ يَدَيْ مَوْتِ رَسُولِ اللَّهِ ﷺ ، فَثَبَّتَهُمْ وَوَبَّخَهُمْ عَلَى انْقِلَابِهِمْ عَلَى أَعْقَابِهِمْ إنْ مَاتَ رَسُولُ اللَّهِ ﷺ أَوْ قُتِلَ، بَلِ الْوَاجِبُ لَهُ عَلَيْهِمْ أَنْ يَثْبُتُوا عَلَى دِينِهِ وَتَوْحِيدِهِ وَيَمُوتُوا عَلَيْهِ أَوْ يُقْتَلُوا، فَإِنَّهُمْ إنَّمَا يَعْبُدُونَ رَبَّ مُحَمَّدٍ، وَهُوَ حَيٌّ لَا يَمُوتُ، فَلَوْ مَاتَ مُحَمَّدٌ أَوْ قُتِلَ لَا يَنْبَغِي لَهُمْ أَنْ يَصْرِفَهُمْ ذَلِكَ عَنْ دِينِهِ، وَمَا جَاءَ بِهِ، فَكُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ، وَمَا بُعِثَ مُحَمَّدٌ ﷺ لِيُخَلَّدَ لَا هُوَ وَلَا هُمْ، بَلْ لِيَمُوتُوا عَلَى الْإِسْلَامِ وَالتَّوْحِيدِ، فَإِنَّ الْمَوْتَ لَا بُدّ مِنْهُ سَوَاءٌ مَاتَ رَسُولُ اللَّهِ ﷺ أَوْ بَقِيَ، وَلِهَذَا وَبَّخَهُمْ عَلَى رُجُوعِ مَنْ رَجَعَ مِنْهُمْ عَنْ دِينِهِ، لَمَّا صَرَخَ الشّيْطَانُ إنَّ مُحَمَّدًا قَدْ قُتِلَ، فَقَالَ: ( وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَى أَعْقَابِكُمْ وَمَنْ يَنْقَلِبْ عَلَى عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ ) [ آلِ عِمْرَانَ: 144 ]، وَالشَّاكِرُونَ هُمُ الَّذِينَ عَرَفُوا قَدْرَ النِّعْمَةِ، فَثَبَتُوا عَلَيْهَا حَتَّى مَاتُوا أَوْ قُتِلُوا، فَظَهَرَ أَثَرُ هَذَا الْعِتَابِ، وَحُكْمُ هَذَا الْخِطَابِ يَوْمَ مَاتَ رَسُولُ اللَّهِ ﷺ، وَارْتَدَّ مَنِ ارْتَدَّ عَلَى عَقِبَيْهِ، وَثَبَتَ الشَّاكِرُونَ عَلَى دِينِهِمْ، فَنَصَرَهُمُ اللَّهُ وَأَعَزَّهُمْ، وَظَفَّرَهُمْ بِأَعْدَائِهِمْ، وَجَعَلَ الْعَاقِبَةَ لَهُمْ. فائدة فيما أصاب الصحابة من الغم المتتابع قال ابن القيم: ثُمَّ ذَكَّرَهُمْ -الله- بِحَالِهِمْ -الصحابة- وَقْتَ الْفِرَارِ مُصْعِدِينَ أَيْ جَادِّينَ فِي الْهَرَبِ وَالذِّهَابِ فِي الْأَرْضِ، أَوْ صَاعِدِينَ فِي الْجَبَلِ لَا يَلْوُونَ عَلَى أَحَدٍ مِنْ نَبِيِّهِمْ وَلَا أَصْحَابِهِمْ، وَالرَّسُولُ يَدْعُوهُمْ فِي أُخْرَاهُمْ إِلَى عِبَادِ اللَّهِ أَنَا رَسُولُ اللَّهِ. فَأَثَابَهُمْ بِهَذَا الْهَرَبِ وَالْفِرَارِ غَمًّا بَعْدَ غَمٍّ: غَمُّ الْهَزِيمَةِ وَالْكَسْرَةِ، وَغَمُّ صَرْخَةِ الشَّيْطَانِ فِيهِمْ بِأَنَّ مُحَمَّدًا قَدْ قُتِلَ. وَقِيلَ: جَازَاكُمْ غَمًّا بِمَا غَمَمْتُمْ رَسُولَهُ بِفِرَارِكُمْ عَنْهُ وَأَسْلَمْتُمُوهُ إِلَى عَدُوِّهِ، فَالْغَمُّ الَّذِي حَصَلَ لَكُمْ جَزَاءً عَلَى الْغَمٍّ الَّذِي أَوْقَعْتُمُوهُ بِنَبِيِّهِ، وَالْقَوْلُ الْأَوَّلُ أَظْهَرُ لِوُجُوهٍ: أَحَدُهَا: أَنَّ قَوْلَهُ: ( لِكَيْلَا تَحْزَنُوا عَلَى مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ ) تَنْبِيهٌ عَلَى حِكْمَةِ هَذَا الْغَمِّ بَعْدَ الْغَمِّ، وَهُوَ أَنْ يُنْسِيَهُمُ الْحُزْنَ عَلَى مَا فَاتَهُمْ مِنَ الظَّفَرِ وَعَلَى مَا أَصَابَهُمْ مِنَ الْهَزِيمَةِ وَالْجِرَاحِ، فَنَسُوا بِذَلِكَ السَّبَبَ، وَهَذَا إنَّمَا يَحْصُلُ بِالْغَمِّ الَّذِي يَعْقُبُهُ غَمٌّ آخَرُ. الثَّانِي: أَنَّهُ مُطَابِقٌ لِلْوَاقِعِ، فَإِنَّهُ حَصَلَ لَهُمْ غَمُّ فَوَاتِ الْغَنِيمَةِ، ثُمَّ أَعْقَبَهُ غَمُّ الْهَزِيمَةِ، ثُمَّ غَمُّ الْجِرَاحِ الَّتِي أَصَابَتْهُمْ، ثُمَّ غَمُّ الْقَتْلِ، ثُمَّ غَمُّ سَمَاعِهِمْ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ قُتِلَ، ثُمَّ غَمُّ ظُهُورِ أَعْدَائِهِمْ عَلَى الْجَبَلِ فَوْقَهُمْ، وَلَيْسَ الْمُرَادُ غَمَّيْنِ اثْنَيْنِ خَاصَّةً، بَلْ غَمًّا مُتَتَابِعًا لِتَمَامِ الِابْتِلَاءِ وَالِامْتِحَانِ. الثَّالِثُ: أَنَّ قَوْلَهُ: " بِغَمٍّ " مِنْ تَمَامِ الثَّوَابِ، لَا أَنَّهُ سَبَبُ جَزَاءِ الثَّوَابِ، وَالْمَعْنَى: أَثَابَكُمْ غَمًّا مُتَّصِلًا بِغَمٍّ جَزَاءً عَلَى مَا وَقَعَ مِنْهُمْ مِنَ الْهُرُوبِ، وَإِسْلَامِهِمْ نَبِيَّهُمْ ﷺ وَأَصْحَابَهُ، وَتَرْكِ اسْتِجَابَتِهِمْ لَهُ، وَهُوَ يَدْعُوهُمْ، وَمُخَالَفَتِهِمْ لَهُ فِي لُزُومِ مَرْكَزِهِمْ، وَتَنَازُعِهِمْ فِي الْأَمْرِ وَفَشَلِهِمْ، وَكُلُّ وَاحِدٍ مِنْ هَذِهِ الْأُمُورِ يُوجِبُ غَمًّا يَخُصُّهُ، فَتَرَادَفَتْ عَلَيْهِمُ الْغُمُومُ، كَمَا تَرَادَفَتْ مِنْهُمْ أَسْبَابُهَا وَمُوجِبَاتُهَا، وَلَوْلَا أَنْ تَدَارَكَهُمْ بِعَفْوِهِ لَكَانَ أَمْرًا آخَرَ.
Translation
✧ Abū Isḥāq narrated to us that al-Barāʾ b. ʿĀzib said: On the day of Uḥud, the Messenger of Allah ﷺ placed ʿAbd Allāh b. Jubayr in command of the archers—and they were fifty men. He said: And he stationed them in a position, and said: “If you see us being snatched away by birds, do not leave your place until I send to you; and if you see us prevail over the enemy and trample them, do not leave your place until I send to you.” He said: Then they routed them. He said: By Allah, I saw the women hastening up the mountain, their calves and anklets showing as they raised their garments. He said: The companions of ʿAbd Allāh b. Jubayr said: “The spoils! O people, the spoils! Your companions have prevailed, so what are you waiting for?” ʿAbd Allāh b. Jubayr said: “Have you forgotten what the Messenger of Allah ﷺ said to you?” They said: “By Allah, we will go to the people and take our share of the spoils.” When they came to them, their faces were turned away, and they came back defeated. That is when the Messenger was calling them from behind them, and none remained with the Messenger of Allah ﷺ except twelve men. They struck down seventy of us, while the Messenger of Allah ﷺ and his companions had struck down from the polytheists on the day of Badr one hundred and forty: seventy captives and seventy slain. There was no turn of fortune swifter than the turn of the polytheists. Satan shrieked near Mount ʿAynayn, having assumed the form of Juʿāl b. Surāqa ؓ: “Muḥammad has been killed!” three shrieks, and no one doubted that it was true. Juʿāl was beside Abū Burda, fighting the fiercest of fights. A group of the Muslims said when they heard that: “If the Messenger of Allah ﷺ has been killed, will you not fight for your religion and for what your Prophet was upon until you meet Allah Almighty as martyrs?!” Another group said: “Would that we had a messenger to ʿAbd Allāh b. Ubayy to secure for us a guarantee of safety from Abū Sufyān. O people, Muḥammad has been killed, so return to your people before they come to you and kill you.” The Muslims fell into confusion, killing without any watchword, and striking one another out of haste, bewilderment, and not knowing. The Muslims scattered in every direction, and a party of them fled until they entered Madinah. Umm Ayman met them and began throwing dust in their faces and saying to some of them: “Here is the spindle, so spin with it, and hand over your sword.” When the Muslims broke away from the Messenger of Allah ﷺ and none remained with him but a small band, no banner remained standing for the Muslims and no group, while the cavalry of the polytheists ranged through them, coming and going in the valley, engaging and not separating, seeing no one among the people to repel them, until they returned to their camp. Some of the Muslims climbed the mountain, and those whom Allah Almighty honored with martyrdom were killed. When the Messenger of Allah ﷺ learned what Satan had shrieked, he said: “This is the devil of the mountain pass.” Poetry of Ḥassān b. Thābit about the defeat of the polytheists at Uḥud. Ibn Isḥāq said: Some of the people of knowledge narrated to me that the banner did not cease to lie thrown down until ʿAmra bt. ʿAlqama al-Ḥārithiyya took it and raised it for Quraysh, and they rallied around it. The banner had been with Ṣuʾāb, a slave of the Banū Abī Ṭalḥa, an Abyssinian, and he was the last of them to take it. He fought with it until both his hands were cut off, then he knelt upon it and clutched the banner to his chest and neck until he was killed over it, saying: “O Allah, have I excused myself?”—meaning, have I made my excuse clear— Ḥassān b. Thābit said about that: You boasted of the banner, and the worst boast is a banner when it was returned to Ṣuʾāb You made your boast in it through a slave, and the meanest of those who tread the dust of the earth You imagined—and the fool has his imaginings— and that is not from the matter of sound judgment that our fighting on the day we met at Makkah was the selling of your red saddlebags It delighted the eye that his two hands were bandaged, but they are not bandaged for dyeing. Ibn Hishām said: The last two verses are attributed to Abū Khirāsh al-Hudhalī, and Khalaf al-Aḥmar recited them to me as his: It delighted the eye that her two hands were bandaged, but they are not bandaged for dyeing. in verses of his, meaning his wife, in a context other than the account of Uḥud. The verses are also attributed to Maʿqil b. Khuwaylid al-Hudhalī. [Poetry of Ḥassān about ʿAmra al-Ḥārithiyya] Ibn Isḥāq said: Ḥassān b. Thābit said concerning ʿAmra bt. ʿAlqama al-Ḥārithiyya and her raising of the banner: When a troop of ʿAḍal was driven to us, she was like a young gazelle of Shirk, with prominent eyebrows. We met them with a piercing thrust, destructive and exemplary, and grieved them with blows from every side. Were it not for the banner of al-Ḥārithiyya, they would have become sold in the markets like the sale of imported slaves. Ibn Hishām said: These verses are among verses of his. Benefit. Ibn al-Qayyim said, mentioning some of the wisdoms and praiseworthy purposes that were in the Battle of Uḥud: Allah—glorified and exalted be He—has pointed to their principal ones and their roots in Sūrat Āl ʿImrān, where He opened the account with His saying: (And when you went forth from your household to assign the believers their positions for battle) [Āl ʿImrān: 121], up to the completion of sixty verses. Among them: making known to them the evil consequence of disobedience, failure, and dissension, and that what befell them was only because of the ill omen of that, as Allah Almighty said: (And Allah had certainly fulfilled His promise to you when you were slaying them by His permission, until when you lost courage and disputed about the order and disobeyed after He had shown you what you love. Among you are some who desire this world, and among you are some who desire the Hereafter. Then He turned you away from them to test you; and He has pardoned you.) [Āl ʿImrān: 152]. When they tasted the consequence of their disobedience to the Messenger, their dissension, and their failure, they were thereafter more wary, alert, and guarded against the causes of abandonment. Among them: Allah's wisdom and His way with His messengers and their followers has decreed that they prevail at one time and are prevailed over at another, but the final outcome is theirs. For if they were always victorious, believers and others would enter with them, and the truthful would not be distinguished from others; and if they were always defeated, the purpose of the sending and the message would not be achieved. Thus Allah's wisdom required that He combine for them both matters, so that those who follow them and obey them for the truth and what they brought might be distinguished from those who follow them only for apparent success and dominance. Allah's wisdom, mighty and majestic, required that He cause for His servants a trial that distinguished the believer from the hypocrite. The hypocrites raised their heads in this expedition and spoke what they had been concealing; their hidden things appeared; their hinting turned into plain speech. The people split into disbeliever, believer, and hypocrite, a manifest split, and the believers knew that they had an enemy within their very homes who was with them and would not leave them, so they prepared against them and guarded against them. Allah Almighty said: (Allah would not leave the believers as you are until He separates the wicked from the good. Nor would Allah reveal to you the unseen, but Allah chooses from His messengers whom He wills.) [Āl ʿImrān: 179]. That is: Allah would not leave you as you are, with believers and hypocrites mixed together, until He distinguishes the people of faith from the people of hypocrisy, as He distinguished them by the trial on the day of Uḥud. (Nor would Allah reveal to you the unseen) by which He distinguishes between these and those, for they are distinguished in His unseen knowledge, but He—glorified be He—wants to distinguish them with a witnessed distinction, so that His known, which is unseen, becomes witnessed. His saying: (But Allah chooses from His messengers whom He wills) is an exception to what He negated of His creatures' access to the unseen, except the messengers, for He shows them what He wills of His unseen, as He said: (Knower of the unseen, and He does not disclose His unseen to anyone except a messenger with whom He is pleased.) [al-Jinn: 27]. Then Allah—glorified be He—rebuked the believers for their reckoning and their thought that they would enter Paradise without striving in His cause and without patience over the harm of His enemies, and that this is impossible in such a way that whoever thinks it and reckons it is censured. He said: (Or did you think that you would enter Paradise while Allah has not yet known those among you who strove and known the patient?) [Āl ʿImrān: 142], that is, while that has not yet occurred from you so that He knows it; for if it occurred, He would know it and reward you for it with Paradise. Thus the reward is for the actual occurrence that is known, not for mere knowledge, for Allah does not reward a servant for His mere knowledge of him unless His known comes to pass. Then He reproached them for their flight from something they had been wishing for and desiring to meet. He said: (And you had been wishing for death before you met it; now you have seen it while you look on.) [Āl ʿImrān: 143]. Ibn ʿAbbās said: When Allah Almighty informed them on the tongue of His Prophet of the honor He had bestowed upon the martyrs of Badr, they desired martyrdom and wished for a battle in which they might be martyred and thus join their brothers. Allah showed them that on the day of Uḥud and caused it for them, but they did not remain long before they fled, except those of them whom Allah willed. So Allah Almighty sent down: (And you had been wishing for death before you met it; now you have seen it while you look on.) Another benefit. Ibn al-Qayyim, may Allah Almighty have mercy on him, said: The Battle of Uḥud was a prelude and a forerunner before the death of the Messenger of Allah ﷺ, so He made them firm and reproached them for turning on their heels if the Messenger of Allah ﷺ died or was killed. Rather, what was incumbent upon them was to remain steadfast upon his religion and his monotheism and to die upon it or be killed, for they worship only the Lord of Muḥammad, and He is Ever-Living and does not die. If Muḥammad died or was killed, that should not turn them away from his religion and what he brought. Every soul will taste death, and Muḥammad ﷺ was not sent to be immortal, neither he nor they, but rather that they die upon Islam and monotheism. Death is inevitable, whether the Messenger of Allah ﷺ dies or remains. For this reason He reproached them for the return of those among them who turned away from his religion when Satan shrieked that Muḥammad had been killed. He said: (And Muḥammad is not but a messenger; messengers have passed away before him. If he dies or is killed, will you turn back on your heels? And whoever turns back on his heels will never harm Allah at all, and Allah will reward the grateful.) [Āl ʿImrān: 144]. The grateful are those who recognized the value of the blessing and remained steadfast upon it until they died or were killed. The effect of this reproach and the ruling of this address appeared on the day the Messenger of Allah ﷺ died, when those who turned back on their heels apostatized, and the grateful remained steadfast upon their religion, so Allah helped them, honored them, gave them victory over their enemies, and made the final outcome theirs. Benefit concerning the successive griefs that befell the Companions. Ibn al-Qayyim said: Then Allah reminded them of their state at the time of flight, ascending—that is, hastening in flight and going across the land, or climbing the mountain—not turning to anyone of their Prophet or their companions, while the Messenger was calling them from behind: “O servants of Allah, I am the Messenger of Allah.” So He rewarded them for this flight and this fleeing with grief after grief: the grief of defeat and rout, and the grief of Satan's shriek among them that Muḥammad had been killed. It was said: He repaid you with grief because you grieved His Messenger with your flight from him and abandoned him to his enemy. The grief that came upon you is a recompense for the grief you caused His Prophet. The first view is more evident for several reasons: First: His saying: (so that you might not grieve over what escaped you or what befell you) points to the wisdom of this grief after grief, which is to make them forget the sorrow over what they missed of victory and over what befell them of defeat and wounds; by that they forgot the cause. This only happens through grief followed by another grief. Second: It corresponds to what actually occurred, for they experienced the grief of missing the spoils, then it was followed by the grief of defeat, then the grief of the wounds that befell them, then the grief of the killing, then the grief of hearing that the Messenger of Allah ﷺ had been killed, then the grief of their enemies appearing on the mountain above them. The meaning is not two griefs only, but successive griefs for the completion of trial and testing. Third: His saying “with grief” is from the completion of the reward, not that it is the cause of the reward's recompense. The meaning is: He rewarded you with grief connected to grief as a recompense for the flight that occurred from them, their abandoning their Prophet ﷺ and his companions, their failure to respond to him while he called them, their disobedience to him in adhering to their position, their disputing over the matter, and their failure. Each one of these matters necessitates its own grief, so the griefs followed one after another upon them, just as their causes and necessitating factors followed one after another. Had He not come to their aid with His pardon, the matter would have been otherwise.
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