Tarikh (al-Tabari) 1154
The Detachment of al-Raji'
ذِكْرُ قِصَّةِ قَتْلِ خُبَيْبِ بْنِ عَدِيٍّ ؓ وَمَا وَقَعَ فِي ذَلِكَ مِنَ الْآيَاتِ فَجَلَسَ خُبَيْبٌ فِي بَيْتِ امْرَأَةٍ يُقَالُ لَهَا مَاوِيَّةَ مَوْلَاةِ حُجَيْرِ بْنِ أَبِي إِهَابٍ، وَأَسْلَمَتْ بَعْدَ ذَلِكَ، فَأَسَاؤُوا إِسَاءَةً. فَقَالَ لَهُمْ: «مَا يَصْنَعُ الْقَوْمُ الْكِرَامُ هُنَا بِأَسِيرِهِمْ ؟ !» فَأَحْسَنُوا إِلَيْهِ بَعْدُ. وَرَوَى ابْنُ سَعْدٍ عَنْ مَوْهَبٍ مَوْلَى الْحَارِثِ أَنَّهُمْ جَعَلُوا خُبَيْبًا عِنْدَهُ، فَكَأَنَّهُ كَانَ زَوْجَ مَاوِيَّةَ. قَالَتْ مَاوِيَّةُ كَمَا عِنْدَ مُحَمَّدِ بْنِ عُمَرَ، وَمَوْهِبٌ كَمَا عِنْدَ ابْنِ سَعْدٍ أَنَّهُمَا قَالَا لِخُبَيْبٍ: «أَلَكَ حَاجَةٌ ؟ » فَقَالَ: «نَعَمْ؛ لَا تَسْقُونِي إِلَّا الْعِذَابَ، وَلَا تُطْعِمُونِي مَا ذُبِحَ عَلَى النَّصْبِ، وَتُخْبِرُونِي إِذَا أَرَادُوا قَتْلِي». وَرَوَى الْبُخَارِيُّ عَنْ بَعْضِ بَنَاتِ الْحَارِثِ بْنِ عَامِرٍ، قَالَ خَلَفٌ فِي الْأَطْرَافِ: اسْمُهَا زَيْنَبُ، وَابْنُ إِسْحَاقَ وَمُحَمَّدُ بْنُ عُمَرَ عَنْ مَاوِيَّةَ قَالَتْ زَيْنَبُ: «مَا رَأَيْتُ أَسِيرًا قَطُّ خَيْرًا مِنْ خُبَيْبٍ، لَقَدْ رَأَيْتُهُ يَأْكُلُ مِنْ قِطْفِ عِنَبٍ وَمَا بِمَكَّةَ يَوْمَئِذٍ ثَمَرَةٌ، وَإِنَّهُ لَمُوثَقٌ فِي الْحَدِيدِ، وَمَا كَانَ إِلَّا رِزْقًا رَزَقَهُ اللَّهُ تَعَالَى خُبَيْبًا». وَقَالَتْ مَاوِيَّةُ: «اطَّلَعْتُ عَلَيْهِ مِنْ صِيرِ الْبَابِ، وَإِنَّهُ لَفِي الْحَدِيدِ وَإِنَّ فِي يَدِهِ لَقِطْفًا مِنْ عِنَبٍ مِثْلَ رَأْسِ الرَّجُلِ يَأْكُلُ مِنْهُ وَمَا أَعْلَمُ فِي أَرْضِ اللَّهِ تَعَالَى عِنَبًا يُؤْكَلُ». زَادَ مُحَمَّدُ بْنُ عُمَرَ: كَانَ خُبَيْبٌ يَتَهَجَّدُ بِالْقُرْآنِ، فَكَانَ يَسْمَعُهُ النِّسَاءُ فَيَبْكِينَ وَيَرْفُقْنَ عَلَيْهِ. فَلَمَّا انْسَلَخَتِ الْأَشْهُرُ الْحُرُمُ، وَأَجْمَعُوا عَلَى قَتْلِهِ قَالَتْ مَاوِيَّةُ كَمَا عِنْدَ مُحَمَّدِ بْنِ عُمَرَ: «فَأَتَيْتُهُ فَأَخْبَرْتُهُ فَوَاللَّهِ مَا اكْتَرَثَ بِذَلِكَ». وَقَالَ: «ابْعَثْنِي بِحَدِيدَةٍ أَسْتَصْلِحُ بِهَا». قَالَتْ: «فَبَعَثْتُ إِلَيْهِ بِمُوسَى مَعَ أَبِي حُسَيْنِ بْنِ الْحَارِثِ». قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَكَانَتْ تَحْضُنُهُ وَلَمْ يَكُنِ ابْنَهَا. فَلَمَّا وَلَّى الْغُلَامُ قُلْتُ: «وَاللَّهِ أَدْرَكَ الرَّجُلُ ثَأْرَهُ، أَيَّ شَيْءٍ صَنَعْتَ ؟ بَعَثْتَ هَذَا الْغُلَامَ بِهَذِهِ الْحَدِيدَةِ، فَيَقْتُلَهُ وَيَقُولَ: رَجُلٌ بِرَجُلٍ». فَلَمَّا نَاوَلَهُ الْحَدِيدَةَ أَخَذَهَا مِنْ يَدِهِ، ثُمَّ قَالَ: «لَعَمْرُكَ أَمَا خَافَتْ أُمُّكَ غَدْرِي حِينَ بَعَثْتُكَ بِهَذِهِ الْحَدِيدَةِ ؟ » ثُمَّ خَلَّى سَبِيلَهُ. فَقُلْتُ: «يَا خُبَيْبُ إِنَّمَا أَمَّنْتُكَ بِأَمَانَةِ اللَّهِ» فَقَالَ خُبَيْبٌ: «مَا كُنْتُ لِأَقْتُلَهُ وَمَا نَسْتَحِلُّ فِي دِينِنَا الْغَدْرَ». وَفِي الصَّحِيحِ عَنْ أَبِي هُرَيْرَةَ: «[فَمَكَثَ عِنْدَهُمْ أَسِيرًا حَتَّى إِذَا أَجْمَعُوا قَتَلَهُ] اسْتَعَارَ مُوسَى مِنْ بَعْضِ بَنَاتِ الْحَارِثِ لِيَسْتَحِدَّ بِهَا فَأَعَارَتْهُ، قَالَتْ: فَغَفَلْتُ عَنْ صَبِيٍّ لِي حَتَّى أَتَاهُ، فَوَضَعَهُ عَلَى فَخْذِهِ، فَلَمَّا رَأَيْتُهُ فَزِعْتُ فَزْعَةً عَرَفَ ذَلِكَ مِنِّي، وَفِي يَدِهِ الْمُوسَى. فَقَالَ: «أَتَخْشِينَ أَنْ أَقْتُلَهُ ؟ مَا كُنْتُ لِأَفْعَلَ ذَلِكَ إِنْ شَاءَ اللَّهُ». قَالَ الْحَافِظُ: وَالْجَمْعُ بَيْنَ الرِّوَايَتَيْنِ أَنَّهُ طَلَبَ الْمُوسَى مِنْ كُلٍّ مِنْهُمَا، وَكَانَ الَّذِي أَوْصَلَهُ إِلَيْهِ ابْنُ أَحَدِهِمَا. وَأَمَّا ابْنُ الَّذِي خَشِيَتْ عَلَيْهِ حِينَ دَرَجَ إِلَيْهِ حَتَّى أَتَاهُ فَوَضَعَهُ عَلَى فَخْذِهِ، فَهَذَا غَيْرُ الَّذِي أَحْضَرَ إِلَيْهِ الْحَدِيدَةَ. وَاللَّهُ تَعَالَى أَعْلَمُ. إخراج خبيب ؓ إلى التنعيم لقتله فَأَخْرَجُوهُ فِي الْحَدِيدِ حَتَّى انْتَهَوْا بِهِ إِلَى التَّنْعِيمِ، وَخَرَجَ مَعَهُ النِّسَاءُ وَالصِّبْيَانُ وَالْعَبِيدُ وَجَمَاعَةٌ مِنْ أَهْلِ مَكَّةَ. فَلَمْ يَتَخَلَّفْ أَحَدٌ إِمَّا مَوْتُورٌ فَهُوَ يُرِيدُ أَنْ يَتَشَفَّى بِالنَّظَرِ مِنْ وِتْرِهِ، وَإِمَّا غَيْرُ مَوْتُورٍ فَهُوَ مُخَالِفٌ لِلْإِسْلَامِ وَأَهْلِهِ. فَلَمَّا انْتَهَوْا بِهِ إِلَى التَّنْعِيمِ أَمَرُوا بِخَشَبَةٍ طَوِيلَةٍ فَحَفَرُوا لَهَا. فَلَمَّا انْتَهَوْا بِخُبَيْبٍ إِلَيْهَا قَالَ: «هَلْ أَنْتُمْ تَارِكِيَّ فَأُصَلِّي رَكْعَتَيْنِ ؟ » قَالُوا: نَعَمْ. فَرَكَعَ رَكْعَتَيْنِ أَتَمَّهُمَا مِنْ غَيْرِ أَنْ يُطَوِّلَ فِيهِمَا. ثُمَّ أَقْبَلَ عَلَى الْقَوْمِ فَقَالَ: «أَمَا وَاللَّهِ لَوْلَا أَنْ تَظُنُّوا أَنِّي إِنَّمَا طَوَّلْتُ جَزَعًا مِنَ الْقَتْلِ لَاسْتَكْثَرْتُ مِنَ الصَّلَاةِ». وَذَكَرَ ابْنُ عُقْبَةَ رَحِمَهُ اللَّهُ تَعَالَى أَنَّهُ صَلَّى الرَّكْعَتَيْنِ فِي مَوْضِعِ مَسْجِدِ التَّنْعِيمِ. قَالَ أَبُو هُرَيْرَةَ ؓ، كَمَا فِي الصَّحِيحِ: «فَكَانَ خُبَيْبٌ ؓ أَوَّلَ مَنْ سَنَّ هَاتَيْنِ الرَّكْعَتَيْنِ عِنْدَ الْقَتْلِ» انْتَهَى. ثُمَّ قَالَ خُبَيْبٌ: «اللَّهُمَّ أَحْصِهِمْ عَدَدًا، وَاقْتُلْهُمْ بَدَدًا، وَلَا تُغَادِرْ مِنْهُمْ أَحَدًا». قَالَ مُعَاوِيَةُ بْنُ أَبِي سُفْيَانَ: «لَقَدْ حَضَرْتُ مَعَ أَبِي سُفْيَانَ، فَلَقَدْ رَأَيْتُنِي وَإِنَّ أَبَا سُفْيَانَ لَيُضْجِعَنِي إِلَى الْأَرْضِ فَرَقًا مِنْ دَعْوَةِ خُبَيْبٍ». وَكَانُوا يَقُولُونَ: إِنَّ الرَّجُلَ إِذَا دُعِيَ عَلَيْهِ فَاضْطَجَعَ لِجَنْبِهِ زَالَتْ عَنْهُ. وَقَالَ حُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى: وَأَسْلَمَ بَعْدَ ذَلِكَ: «لَقَدْ رَأَيْتُنِي أَدْخَلْتُ إِصْبَعِي فِي أُذُنَيَّ وَعَدَوْتُ هَارِبًا فَرَقًا أَنْ أَسْمَعَ دُعَاءَهُ»، وَكَذَلِكَ قَالَ جَمَاعَةٌ مِنْهُمْ. فَلَمَّا صَلَّى الرَّكْعَتَيْنِ جَعَلُوهُ عَلَى الْخَشَبَةِ ثُمَّ وَجَّهُوهُ إِلَى الْمَدِينَةِ وَأَوْثَقُوهُ رِبَاطًا، ثُمَّ قَالُوا لَهُ: «ارْجِعْ عَنِ الْإِسْلَامِ نُخَلِّ سَبِيلَكَ». قَالَ: «لَا وَاللَّهِ، مَا أُحِبُّ أَنِّي رَجَعْتُ عَنِ الْإِسْلَامِ وَأَنَّ لِي مَا فِي الْأَرْضِ جَمِيعًا». قَالُوا: «أَفَتُحِبُّ أَنَّ مُحَمَّدًا فِي مَكَانِكَ وَأَنْتَ جَالِسٌ فِي بَيْتِكَ ؟ » قَالَ: «لَا وَاللَّهِ مَا أُحِبُّ أَنْ يُشَاكَ مُحَمَّدٌ شَوْكَةً وَأَنَا جَالِسٌ فِي بَيْتِي». فَجَعَلُوا يَقُولُونَ: «ارْجِعْ يَا خُبَيْبُ». فَقَالَ: «لَا أَرْجِعُ أَبَدًا». قَالُوا: «أَمَا وَاللَّاتِ وَالْعُزَّى» لَئِنْ لَمْ تَفْعَلْ لَنَقْتُلَنَّكَ. فَقَالَ: «إِنَّ قَتْلِي فِي اللَّهِ لَقَلِيلٌ». ثُمَّ قَالَ: «اللَّهُمَّ إِنِّي لَا أَرَى إِلَّا وَجْهَ عَدُوٍّ، اللَّهُمَّ إِنَّهُ لَيْسَ هُنَا أَحَدٌ يُبَلِّغُ رَسُولَكَ عَنِّي السَّلَامَ، فَبَلِّغْهُ أَنْتَ عَنِّي السَّلَامَ». فَلَمَّا رُفِعَ عَلَى الْخَشَبَةِ اسْتَقْبَلَ الدُّعَاءَ. وَرَوَى مُحَمَّدُ بْنُ عُمَرَ عَنْ أُسَامَةَ بْنِ زَيْدٍ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ جَالِسًا فِي أَصْحَابِهِ فَأَخَذَتْهُ غَمْيَةٌ كَمَا كَانَتْ تَأْخُذُهُ، فَلَمَّا نَزَلَ عَلَيْهِ الْوَحْيُ سَمِعْنَاهُ يَقُولُ: «وَعَلَيْهِ السَّلَامُ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ». ثُمَّ قَالَ: «هَذَا جِبْرِيلُ يُقْرِئُنِي مِنْ خُبَيْبٍ السَّلَامَ». وَفِي رِوَايَةِ أَبِي الْأَسْوَدِ عَنْ عُرْوَةَ: «فَجَاءَ جِبْرَئِيلُ إِلَى النَّبِيِّ ﷺ فَأَخْبَرَهُ فَأَخْبَرَ أَصْحَابَهُ بِذَلِكَ». قَالَ ابْنُ عُقْبَةَ رَحِمَهُ اللَّهُ تَعَالَى: فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ ذَلِكَ الْيَوْمَ وَهُوَ جَالِسٌ: «وَعَلَيْكَ السَّلَامُ، خُبَيْبٌ قَتَلَتْهُ قُرَيْشٌ ». ثُمَّ دَعَا الْمُشْرِكُونَ أَرْبَعِينَ وَلَدًا مِمَّنْ قُتِلَ آبَاؤُهُمْ بِبَدْرٍ كُفَّارًا، فَأَعْطَوْا كُلَّ غُلَامٍ رُمْحًا وَقَالُوا: هَذَا الَّذِي قَتَلَ آبَاءَكُمْ، فَطَعَنُوهُ بِرِمَاحِهِمْ طَعْنًا خَفِيفًا فَاضْطَرَبَ عَلَى الْخَشَبَةِ، فَانْقَلَبَ فَصَارَ وَجْهُهُ إِلَى الْكَعْبَةِ، فَقَالَ: «الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ وَجْهِي نَحْوَ قِبْلَتِهِ الَّتِي رَضِيَ لِنَفْسِهِ» ثُمَّ قَتَلُوهُ رَحِمَهُ اللَّهُ تَعَالَى. [ قَالَ ابْنُ إسْحَاقَ: وَكَانَ الَّذِينَ أَجْلَبُوا عَلَى خُبَيْبٍ فِي قَتْلِهِ حِينَ قُتِلَ مِنْ قُرَيْشٍ: عِكْرِمَةُ بْنُ أَبِي جَهْلٍ، وَسَعِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي قَيْسِ بْنِ عَبْدِ وُدٍّ، وَالْأَخْنَسُ بْنُ شَرِيقٍ الثَّقَفِيُّ، حَلِيفُ بَنِي زُهْرَةَ، وَعُبَيْدَةُ بْنُ حَكِيمِ بْنِ أُمَيَّةَ بْنِ حَارِثَةَ بْنِ الْأَوْقَصِ السُّلَمِيُّ، حَلِيفُ بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ، وَأُمَيَّةُ بْنُ أَبِي عُتْبَةَ، وَبَنُو الْحَضْرَمِيِّ. وَفِي حَدِيثِ أَبِي هُرَيْرَةَ: «ثُمَّ قَامَ إِلَيْهِ أَبُو سِرْوَعَةَ» - وَاسْمُهُ كَمَا فِي الصَّحِيحِ فِي غَزْوَةِ بَدْرٍ عَنْ أَبِي هُرَيْرَةَ، وَجَزَمَ جَمَاعَةٌ مِنْ أَهْلِ النَّسَبِ أَنَّهُ أَبُو سِرْوَعَةَ أَخُو عُقْبَةَ بْنِ الْحَارِثِ، وَأَسْلَمَ بَعْدَ ذَلِكَ- (فَقَتَلَهُ)، وَذَكَرَ أَبُو عُمَرَ فِي الِاسْتِيعَابِ أَنَّ أَبَا صُبَيْرَةَ بْنَ الْعَبْدَرِيِّ قَتَلَ خُبَيْبًا مَعَ عُقْبَةَ، وَصَوَابُهُ أَبُو مَيْسَرَةَ كَمَا عِنْدَ ابْنِ إِسْحَاقَ رَحِمَهُ اللَّهُ تَعَالَى. وَرَوَى ابْنُ إِسْحَاقَ بِسَنَدٍ صَحِيحٍ عَنْ عُقْبَةَ بْنِ الْحَارِثِ قَالَ: «لَأَنَا كُنْتُ أَضْعَفَ مِنْ ذَلِكَ، وَلَكِنَّ أَبَا مَيْسَرَةَ الْعَبْدَرِيَّ أَخَذَ الْحَرْبَةَ فَجَعَلَهَا فِي يَدِي، ثُمَّ أَخَذَ بِيَدِي وَبِالْحَرْبَةِ. ثُمَّ طَعَنْتُهُ بِهَا حَتَّى قَتَلْتُهُ» وَذَكَرَ مُحَمَّدُ بْنُ إِسْحَاقَ، وَمُحَمَّدُ بْنُ عُمَرَ وَغَيْرُهُمَا أَنَّ خُبَيْبًا ؓ حِينَ رَأَى مَا صَنَعُوا بِهِ قَالَ: لَقَدْ جَمَعَ الْأَحْزَابُ حَوْلِي وَأَلَّبُوا قَبَائِلَهُمْ وَاسْتَجْمَعُوا كُلَّ مَجْمَعِ وَكُلُّهُمُ مُبْدِي الْعَدَاوَةِ جَاهِدًا عَلَيَّ لِأَنِّي فِي وَثَاقٍ مُضَيَّعِ وَقَدْ جَمَّعُوا أَبْنَاءَهُمْ وَنِسَاءَهُمْ وَقُرِّبْتُ مِنْ جِذْعٍ طَوِيلٍ مُمَنَّعِ وَقَدْ خَيَّرُونِي الْكُفْرَ وَالْمَوْتَ دُونَهُ وَقَدْ هَمَلَتْ عَيْنَايَ مِنْ غَيْرِ مَجْزَعِ وَمَا بِي حَذَارُ الْمَوْتِ إِنِّي لَمَيِّتٌ وَلَكِنْ حَذَارِي حَرُّ نَارٍ تَلَفَّعِ إِلَى اللَّهِ أَشْكُو غُرْبَتِي ثُمَّ كُرْبَتِي وَمَا أَرْصَدَ الْأَحْزَابُ لِي عِنْدَ مَصْرَعِي فَذَا الْعَرْشِ صَبِّرْنِي عَلَى مَا يُرَادُ بِي فَقَدْ بَضَعُوا لَحْمِي وَقَدْ يَاسَ مَطْمَعِي وَذَلِكَ فِي ذَاتِ الْإِلَهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ لَعَمْرُكَ مَا آسَى إِذَا مُتُّ مُسْلِمًا عَلَى أَيِّ جَنْبٍ كَانَ فِي اللَّهِ مَصْرَعِي فَلَسْتُ بِمُبْدٍ لِلْعَدُوِّ تَخَشُّعًا وَلَا جَزَعًا إِنِّي إِلَى اللَّهِ مَرْجِعِي وَرَوَى الْبُخَارِيُّ عَنْ أَبِي هُرَيْرَةَ ؓ أَنَّ خُبَيْبًا ؓ قَالَ: فَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا عَلَى أَيِّ جَنْبٍ كَانَ فِي اللَّهِ مَصْرَعِي وَذَلِكَ فِي ذَاتِ الْإِلَهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ وَرَوَى الْإِمَامُ أَحْمَدُ بْنُ عَمْرِو بْنِ أُمَيَّةَ ؓ أَنَّ رَسُولَ اللَّهِ ﷺ بَعْثَهُ وَحْدَهُ عَيْنًا إِلَى قُرَيْشٍ قَالَ: «فَجِئْتُ خَشَبَةَ خُبَيْبٍ وَأَنَا أَتَخَوَّفُ الْعُيُونَ، فَرَقِيتُ- وَفِي لَفْظٍ: فَصَعِدْتُ فِيهَا- فَحَلَلْتُ خُبَيْبًا؛ فَوَقَعَ إِلَى الْأَرْضِ، فَانْتَبَذْتُ غَيْرَ بَعِيدٍ، فَسَمِعْتُ وَجْبَةً خَلْفِي، فَالْتَفَتُّ فَلَمْ أَرَ خُبَيْبًا، وَكَأَنَّمَا ابْتَلَعَتْهُ الْأَرْضُ؛ فَلَمْ أَرَ لِخُبَيْبٍ أَثَرًا حَتَّى السَّاعَةِ» وَذَكَرَ أَبُو يُوسُفَ رَحِمَهُ اللَّهُ تَعَالَى فِي كِتَابِ اللَّطَائِفِ عَنِ الضَّحَّاكِ رَحِمَهُ اللَّهُ تَعَالَى أَنَّ رَسُولَ اللَّهِ ﷺ أَرْسَلَ الْمِقْدَادَ وَالزُّبَيْرَ فِي إِنْزَالِ خُبَيْبٍ عَنْ خَشَبَتِهِ وَدَخَلَا إِلَى التَّنْعِيمِ، فَوَجَدَا حَوْلَهُ أَرْبَعِينَ رَجُلًا نَشَاوَى، فَأَنْزَلَاهُ، فَحَمَلَهُ الزُّبَيْرُ عَلَى فَرَسِهِ، وَهُوَ رَطْبٌ لَمْ يَتَغَيَّرْ مِنْهُ شَيْءٌ، فَنَذَرَ بِهِمُ الْمُشْرِكُونَ، فَلَمَّا لَحِقُوهُمْ قَذَفَهُ الزُّبَيْرُ فَابْتَلَعَتْهُ الْأَرْضُ فَسُمِّيَ بَلِيعَ الْأَرْضِ. وَذَكَرَ الْقَيْرَوَانِيُّ فِي حُلَى الْعَلِيِّ أَنَّ خُبَيْبًا لَمَّا قُتِلَ جَعَلُوا وَجْهَهُ إِلَى غَيْرِ الْقِبْلَةِ فَوَجَدُوهُ مُسْتَقْبِلًا لَهَا فَأَدَارُوهُ مِرَارًا ثُمَّ عَجَزُوا فَتَرَكُوهُ. وَرَوَى ابْنُ إِسْحَاقَ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: «لَمَّا أُصِيبَتِ السَّرِيَّةُ الَّتِي كَانَ فِيهَا مَرْثَدٌ وَعَاصِمٌ بِالرَّجِيعِ، قَالَ رِجَالٌ مِنَ الْمُنَافِقِينَ: يَا وَيْحَ هَؤُلَاءِ الْمَقْتُولِينَ الَّذِينَ هَلَكُوا هَكَذَا، لَا هُمْ قَعَدُوا فِي أَهْلِيهِمْ وَلَا هُمْ أَدَّوْا رِسَالَةَ صَاحِبِهِمْ». فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِي ذَلِكَ مِنْ قَوْلِ الْمُنَافِقِينَ: وَمِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِي قَلْبِهِ [الْبَقَرَةُ 204] وَهُوَ مُخَالِفٌ لِمَا يَقُولُهُ بِلِسَانِهِ، وَهُوَ أَلَدُّ الْخِصَامِ [الْبَقَرَةُ 204]، أَيْ ذُو جِدَالٍ إِذَا كَلَّمَكَ وَرَاجَعَكَ، وَإِذَا تَوَلَّى؛ أَيْ خَرَجَ مِنْ عِنْدِكَ سَعَى فِي الأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لا يُحِبُّ الْفَسَادَ [الْبَقَرَةُ 205] أَيْ لَا يُحِبُّ عَمَلَهُ وَلَا يَرْضَاهُ. وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ [الْبَقَرَةُ 206]. كَذَا ذَكَرَ ابْنُ إِسْحَاقَ أَنَّ هَذِهِ الْآيَاتِ نَزَلَتْ فِي شَأْنِ هَذِهِ السَّرِيَّةِ، وَذَكَرَ غَيْرُهُ أَنَّهَا نَزَلَتْ فِي الْأَخْنَسِ بْنِ شُرَيْقٍ، وَاللَّهُ تَعَالَى أَعْلَمُ. قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِنَا، قَالَ: كَانَ عُمَرُ بْنُ الْخَطَّابِ ؓ اسْتَعْمَلَ سَعِيدَ بْنَ عَامِرِ بْنِ حِذْيَمٍ الْجُمَحِيَّ عَلَى بَعْضِ الشَّامِ، فَكَانَتْ تُصِيبُهُ غَشْيَةٌ، وَهُوَ بَيْنَ ظَهْرَيْ الْقَوْمِ، فَذُكِرَ ذَلِكَ لِعُمَرِ بْنِ الْخَطَّابِ، وَقِيلَ: إنَّ الرَّجُلَ مُصَابٌ؛ فَسَأَلَهُ عُمَرُ فِي قَدْمَةٍ قَدِمَهَا عَلَيْهِ، فَقَالَ: يَا سَعِيدُ، مَا هَذَا الَّذِي يُصِيبُكَ ؟ فَقَالَ: وَاَللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا بِي مِنْ بَأْسٍ، وَلَكِنِّي كُنْتُ فِيمَنْ حَضَرَ خُبَيْبُ بْنُ عَدِيٍّ حِينَ قُتِلَ، وَسَمِعْتُ دَعْوَتَهُ، فَوَاَللَّهِ مَا خَطَرَتْ عَلَى قَلْبِي وَأَنَا فِي مَجْلِسٍ قَطُّ إلَّا غُشِيَ عَلَيَّ، فَزَادَتْهُ عِنْدَ عُمَرَ خَيْرًا. وَقَعَ فِي الصَّحِيحِ فِي حَدِيثِ: «وَكَانَ خُبَيْبٌ هُوَ قَتَلَ الْحَارِثَ بْنَ عَامِرٍ يَوْمَ بَدْرٍ». وَاعْتَمَدَ عَلَى ذَلِكَ الْبُخَارِيُّ، فَذَكَرَ خُبَيْبَ بْنَ عَدِيٍّ فِيمَنْ شَهِدَ بَدْرًا. قَالَ فِي الْفَتْحِ: وَهُوَ اعْتِمَادٌ مُتَّجِهٌ. وَتَعَقَّبَ الْحَافِظُ أَبُو مُحَمَّدٍ الدِّمْيَاطِيُّ، وَتَبِعَهُ فِي الْعُيُونِ بِأَنَّ أَهْلَ الْمَغَازِي لَمْ يَذْكُرْ أَحَدٌ مِنْهُمْ أَنَّ خُبَيْبَ بْنَ عَدِيٍّ مِمَّنْ شَهِدَ بَدْرًا وَلَا قَتَلَ الْحَارِثَ بْنَ عَامِرٍ، إِنَّمَا ذَكَرُوا أَنَّ الَّذِي قَتَلَ الْحَارِثَ بْنَ عَامِرٍ بِبَدْرٍ هُوَ خُبَيْبُ بْنُ إِسَافٍ، وَهُوَ غَيْرُ خُبَيْبِ بْنِ عَدِيٍّ، وَهُوَ خَزْرَجِيٌّ، وَخُبَيْبُ بْنُ عَدِيٍّ أَوْسِيٌّ. قَالَ الْحَافِظُ: «وَيَلْزَمُ مِنَ الَّذِي قَالَ ذَلِكَ رَدُّ هَذَا الْحَدِيثِ الصَّحِيحِ، فَلَوْ لَمْ يُقْتَلْ خُبَيْبُ بْنُ عَدِيٍّ الْحَارِثَ بْنَ عَامِرٍ، مَا كَانَ لِاعْتِنَاءِ آلِ الْحَارِثِ بْنِ عَامِرٍ بِأَسْرِ خُبَيْبٍ مَعْنًى، وَلَا بِقَتْلِهِ مَعَ التَّصْرِيحِ فِي الْحَدِيثِ الصَّحِيحِ أَنَّهُمْ قَتَلُوهُ بِهِ. وَلَكِنْ يُحْتَمَلُ أَنْ يَكُونُوا قَتَلُوا خُبَيْبَ بْنَ عَدِيٍّ لِكَوْنِ خُبَيْبِ بْنِ إِسَافٍ- بِهَمْزَةٍ مَكْسُورَةٍ، وَقَدْ تُبْدَلُ تَحْتِيَّةً وَبِسِينٍ مُهْمَلَةٍ- قَتَلَ الْحَارِثَ بْنَ عَامِرٍ، عَلَى عَادَتِهِمْ فِي الْجَاهِلِيَّةِ بِقَتْلِ بَعْضِ الْقَبِيلَةِ عَنْ بَعْضٍ، وَيُحْتَمَلُ أَنْ يَكُونَ خُبَيْبُ بْنُ عَدِيٍّ شَرَكَ فِي قَتْلِ الْحَارِثِ، وَالْعِلْمُ عِنْدَ اللَّهِ. قَالَ أَبُو هُرَيْرَةَ كَمَا فِي الصَّحِيحِ: «فَكَانَ أَوَّلَ مَنْ سَنَّ الرَّكْعَتَيْنِ عِنْدَ الْقَتْلِ» وَجَزَمَ بِذَلِكَ خَلَائِقُ لَا يُحْصَوْنَ. وَقَدَّمَهُ فِي الْإِشَارَةِ ثُمَّ قَالَ: وَقِيلَ أُسَامَةُ بْنُ زَيْدٍ حِينَ أَرَادَ الْمُكْرِي الْغَدْرَ بِهِ، قُلْتُ كَذَا فِي نُسْخَتَيْنِ مِنَ الْإِشَارَةِ: أُسَامَةُ، وَصَوَابُهُ: زَيْدُ بْنُ حَارِثَةَ وَالِدُ أُسَامَةَ كَمَا فِي الرَّوْضِ: «قَالَ أَبُو بَكْرِ بْنُ أَبِي خَيْثَمَةَ: حَدَّثَنَا يَحْيَى بْنُ مَعِينٍ، قَالَ: أَخْبَرْنَا يَحْيَى [بْنُ عَبْدِ اللَّهِ] بْنِ بُكَيْرٍ، قَالَ: حَدَّثَنَا اللَّيْثُ بْنُ سَعْدٍ رَحِمَهُ اللَّهُ تَعَالَى قَالَ: «بَلَغَنِي أَنَّ زَيْدَ بْنَ حَارِثَةَ اكْتَرَى مِنْ رَجُلٍ بَغْلًا إِلَى الطَّائِفِ، وَاشْتَرَطَ عَلَيْهِ الْمُكْرِي أَنْ يُنْزِلَهُ حَيْثُ شَاءَ، قَالَ: فَمَالَ بِهِ إِلَى خَرِبَةٍ، فَقَالَ لَهُ: انْزِلْ، فَنَزَلَ، فَإِذَا فِي الْخَرِبَةِ قَتْلَى كَثِيرَةٌ. قَالَ: فَلَمَّا أَرَادَ أَنْ يَقْتُلَهُ قَالَ لَهُ: دَعْنِي أُصَلِّي رَكْعَتَيْنِ. قَالَ: صَلِّ، فَقَدْ صَلَّى هَؤُلَاءِ قَبْلَكَ فَلَمْ تَنْفَعْهُمْ صَلَاتُهُمْ شَيْئًا. قَالَ: فَلَمَّا صَلَّيْتُ أَتَانِي لِيَقْتُلَنِي. قَالَ: فَقُلْتُ: «يَا أَرْحَمَ الرَّاحِمِينَ». قَالَ فَسَمِعَ صَوْتًا قَالَ: لَا تَقْتُلْهُ. قَالَ: فَهَابَ ذَلِكَ فَخَرَجَ يَطْلُبُ أَحَدًا فَلَمْ يَرَ شَيْئًا، فَرَجَعَ إِلَيَّ، فَنَادَيْتُ: يَا أَرْحَمَ الرَّاحِمِينَ، فَفَعَلَ ذَلِكَ ثَلَاثًا. فَإِذَا أَنَا بِفَارِسٍ عَلَى فَرَسٍ فِي يَدِهِ حَرْبَةٌ مِنْ حَدِيدٍ فِي رَأْسِهَا شُعْلَةٌ مِنْ نَارٍ، فَطَعَنَهُ بِهَا فَأَنْفَذَهَا مِنْ ظَهْرِهِ فَوَقَعَ مَيِّتًا. ثُمَّ قَالَ لِي: «لَمَّا دَعَوْتُ الْمَرَّةَ الْأُولَى يَا أَرْحَمَ الرَّاحِمِينَ كُنْتُ فِي السَّمَاءِ السَّابِعَةِ. فَلَمَّا دَعَوْتُ الْمَرَّةَ الثَّانِيَةَ يَا أَرْحَمَ الرَّاحِمِينَ كُنْتُ فِي السَّمَاءِ الدُّنْيَا، فَلَمَّا دَعَوْتُ الْمَرَّةَ الثَّالِثَةَ يَا أَرْحَمَ الرَّاحِمِينَ أَتَيْتُكَ». انْتَهَى فَهَذَا كَمَا تَرَى غَيْرُ مُتَّصِلٍ فَلَا يُقَاوِمُ مَا فِي الصَّحِيحِ. قَالَ السُّهَيْلِيُّ رَحِمَهُ اللَّهُ تَعَالَى: «وَإِنَّمَا صَارَ فِعْلُ خُبَيْبٍ ؓ سُنَّةً [حَسَنَةً]. وَالسُّنَّةُ إِنَّمَا هِيَ أَقْوَالُ رَسُولِ اللَّهِ ﷺ وَأَفْعَالُهُ وَإِقْرَارُهُ غَيْرَهُ عَلَى قَوْلٍ أَوْ فِعْلٍ؛ لِأَنَّ خُبَيْبًا فَعَلَهُمَا فِي حَيَاةِ رَسُولِ اللَّهِ ﷺ فَاسْتَحْسَنَ ذَلِكَ مِنْ فِعْلِهِ. قَالَ فِي الرَّوْضِ: «فَإِنْ قِيلَ: فَهَلْ أُجِيبَتْ فِيهِمْ دَعْوَةُ خُبَيْبٍ ؟ وَالدَّعْوَةُ عَلَى تِلْكَ الْحَالِ مِنْ مِثْلِ ذَلِكَ الْعَبْدِ مُسْتَجَابَةٌ. قُلْنَا: أَصَابَتْ مِنْهُمْ مَنْ سَبَقَ فِي عِلْمِ اللَّهِ أَنْ يَمُوتَ كَافِرًا، وَمَنْ أَسْلَمَ مِنْهُمْ فَلَمْ يَعْنِهِ خُبَيْبٌ وَلَا قَصَدَهُ بِدُعَائِهِ، وَمَنْ قُتِلَ مِنْهُمْ كَافِرًا بَعْدَ هَذِهِ الدَّعْوَةِ فَإِنَّمَا قُتِلُوا بَدَدًا غَيْرَ مُعَسْكِرِينَ وَلَا مُجْتَمِعِينَ كَاجْتِمَاعِهِمْ فِي أُحُدٍ، وَقَبْلَ ذَلِكَ فِي بَدْرٍ، وَإِنْ كَانَتِ الْخَنْدَقُ بَعْدَ قِصَّةِ خُبَيْبٍ فَقَدْ قُتِلَ فِيهَا مِنْهُمْ آحَادٌ مُتَبَدِّدُونَ، ثُمَّ لَمْ يَكُنْ لَهُمْ بَعْدَ ذَلِكَ جَمْعٌ وَلَا مُعَسْكَرٌ غَزَوْا فِيهِ فَنَفَذَتِ الدَّعْوَةُ عَلَى صُورَتِهَا وَفِيمَنْ أَرَادَ خُبَيْبٌ رَحِمَهُ اللَّهُ تَعَالَى وَحَاشَا لَهُ أَنْ يَكْرَهَ إِيمَانَهُمْ وَإِسْلَامَهُمْ.
Translation
✧ Mention of the story of the killing of Khubayb b. ʿAdī ؓ and the signs that occurred in that regard So Khubayb sat in the house of a woman called Māwiyyah, the freedwoman of Ḥujayr b. Abī Ihāb, and she later embraced Islam. They treated him badly. So he said to them: “What do noble people do here with their captive?!” So they treated him well afterwards. Ibn Saʿd narrated from Mawhab, the freedman of al-Ḥārith, that they placed Khubayb with him, and it is as if he was the husband of Māwiyyah. Māwiyyah said, as per Muḥammad b. ʿUmar, and Mawhab, as per Ibn Saʿd, that they both said to Khubayb: “Do you have any need?” He said: “Yes; do not give me anything to drink except fresh water, and do not feed me anything slaughtered at the stone altars, and inform me when they intend to kill me.” Al-Bukhārī narrated from one of the daughters of al-Ḥārith b. ʿĀmir; Khalaf said in al-Aṭrāf that her name is Zaynab; and Ibn Isḥāq and Muḥammad b. ʿUmar narrated from Māwiyyah. Zaynab said: “I never saw a captive better than Khubayb. I saw him eating from a bunch of grapes when there was no fruit in Makkah that day, and he was bound in iron. It was nothing but provision which Allah Almighty provided for Khubayb.” Māwiyyah said: “I looked at him through the crack of the door, and he was in iron, and in his hand was a bunch of grapes like a man's head, eating from it, and I do not know of any grapes in Allah Almighty's earth that are eaten.” Muḥammad b. ʿUmar added: Khubayb used to keep vigil at night with the Qur'an, and the women would hear him and weep and be gentle with him. When the sacred months had elapsed, and they resolved to kill him, Māwiyyah said, as per Muḥammad b. ʿUmar: “I came to him and informed him, and by Allah he did not care about that.” He said: “Send me a blade so I can clean myself with it.” She said: “So I sent a razor to him with Abū Ḥusayn b. al-Ḥārith.” Muḥammad b. ʿUmar said: She used to nurse him, and he was not her son. When the boy went off, I said: “By Allah, the man has attained his revenge. What have you done? You sent this boy with this blade, so he will kill him and say: a man for a man.” When the boy handed him the blade, he took it from his hand, then said: “By your life, did your mother not fear my treachery when you brought me this blade?” Then he let him go. I said: “O Khubayb, I only granted you safety by Allah's trust.” Khubayb said: “I would not kill him, for we do not deem treachery lawful in our religion.” In the Ṣaḥīḥ from Abū Hurayrah: “[He remained with them as a captive until they resolved to kill him.] He borrowed a razor from one of the daughters of al-Ḥārith to shave his pubic hair, and she lent it to him. She said: I was heedless of a young boy of mine until he came to him and placed him on his thigh. When I saw him, I was terrified, and he recognized that from me, while the razor was in his hand. He said: “Do you fear that I will kill him? I would not do that, if Allah wills.” Al-Ḥāfiẓ said: The reconciliation between the two narrations is that he requested the razor from each of them, and the one who brought it to him was the son of one of them. As for the son of the one who feared for him when he crawled to him until he reached him and put him on his thigh, this is other than the one who brought him the blade. And Allah Almighty knows best. Taking Khubayb ؓ out to al-Tanʿīm to kill him. So they brought him out in iron until they reached al-Tanʿīm, and women, boys, slaves, and a group of the people of Makkah went out with him. No one stayed behind—either one seeking revenge who wanted to satisfy himself by looking at the object of his vengeance, or one not seeking revenge but opposed to Islam and its people. When they reached al-Tanʿīm, they ordered a long piece of wood and dug a hole for it. When they brought Khubayb to it, he said: “Will you leave me so that I may pray two rakʿahs?” They said: Yes. So he prayed two rakʿahs, completing them without lengthening them. Then he turned to the people and said: “By Allah, were it not that you would think I prolonged only out of fear of death, I would have prayed more.” Ibn ʿUqbah, may Allah Almighty have mercy on him, mentioned that he prayed the two rakʿahs at the site of the mosque of al-Tanʿīm. Abū Hurayrah ؓ said, as in the Ṣaḥīḥ: “Khubayb ؓ was the first to institute these two rakʿahs at the time of execution.” End quote. Then Khubayb said: “O Allah, count them one by one, and kill them scattered, and leave none of them.” Muʿāwiyah b. Abī Sufyān said: “I was present with Abū Sufyān, and I saw myself, and Abū Sufyān would lay me on the ground out of fear of Khubayb's supplication.” They used to say that if a man was supplicated against, and he lay on his side, it would be averted from him. Ḥuwayṭib b. ʿAbd al-ʿUzzā—who later embraced Islam— said: “I saw myself putting my fingers in my ears and running away in fear of hearing his supplication.” Likewise a group of them said. When he had prayed the two rakʿahs, they put him on the wood, then they turned him toward Madinah and bound him tightly. Then they said to him: “Return from Islam, and we will let you go.” He said: “No, by Allah, I would not love to return from Islam even if I had all that is on earth.” They said: “Would you love that Muḥammad were in your place while you sat in your house?” He said: “No, by Allah, I would not love that Muḥammad be pricked by a thorn while I sat in my house.” They kept saying: “Return, O Khubayb.” He said: “I will never return.” They said: “By al-Lāt and al-ʿUzzā, if you do not do so, we will kill you.” He said: “My being killed for Allah's sake is but a small matter.” Then he said: “O Allah, I see nothing but the face of an enemy. O Allah, there is no one here to convey my salutation to Your Messenger, so convey it to him from me.” When he was raised on the wood, he faced the qiblah for supplication. Muḥammad b. ʿUmar narrated from Usāmah b. Zayd ؓ that the Messenger of Allah ﷺ was sitting among his companions when a swoon seized him, as used to happen to him. When revelation descended upon him, we heard him say: “And upon him be peace, and Allah's mercy and His blessings.” Then he said: “This is Jibrīl conveying to me the salutation from Khubayb.” In the narration of Abū al-Aswad from ʿUrwah: “Jibrīl came to the Prophet ﷺ and informed him, and he informed his companions of that.” Ibn ʿUqbah, may Allah Almighty have mercy on him, said: They claimed that the Messenger of Allah ﷺ said that day, while sitting: “And upon you be peace. Khubayb—Quraysh killed him.” Then the polytheists summoned forty boys from among those whose fathers had been killed as disbelievers at Badr, and they gave each boy a spear and said: This is the one who killed your fathers. So they thrust him with their spears with light thrusts, and he writhed on the wood, then he turned over and his face became toward the Kaʿbah. He said: “Praise be to Allah who made my face toward His qiblah, which He approved for Himself.” Then they killed him, may Allah Almighty have mercy on him. [ Ibn Isḥāq said: Among those who gathered against Khubayb for his killing when he was killed, from Quraysh, were: ʿIkrimah b. Abī Jahl, Saʿīd b. ʿAbd Allāh b. Abī Qays b. ʿAbd Wudd, al-Akhnas b. Sharīq al-Thaqafī, the ally of Banū Zuhrah, ʿUbaydah b. Ḥakīm b. Umayyah b. Ḥārithah b. al-Awqaṣ al-Sulamī, the ally of Banū Umayyah b. ʿAbd Shams, Umayyah b. Abī ʿUtbah, and Banū al-Ḥaḍramī. And in the ḥadīth of Abū Hurayrah: “Then Abū Sirwaʿah stood up to him”—and his name, as in the Ṣaḥīḥ in the expedition of Badr from Abū Hurayrah, and a group of genealogists affirm that he is Abū Sirwaʿah, the brother of ʿUqbah b. al-Ḥārith, and he later embraced Islam— “and killed him.” Abū ʿUmar mentioned in al-Istīʿāb that Abū Ṣubayrah b. al-ʿAbdarī killed Khubayb along with ʿUqbah, but the correct name is Abū Maysarah, as per Ibn Isḥāq, may Allah Almighty have mercy on him. Ibn Isḥāq narrated with a sound chain from ʿUqbah b. al-Ḥārith, who said: “I was indeed weaker than that, but Abū Maysarah al-ʿAbdarī took the spear and placed it in my hand, then he took my hand and the spear. Then I thrust him with it until I killed him.” Muḥammad b. Isḥāq, Muḥammad b. ʿUmar, and others mentioned that Khubayb ؓ, when he saw what they did to him, said: The confederates have gathered around me and incited their tribes, and mustered every gathering; and all of them display enmity, striving against me, because I am in a neglected bond. They have gathered their sons and their women, and I have been brought near to a long, protected trunk. They offered me disbelief and death instead; my eyes have flowed without panic. It is not fear of death that is with me—I am indeed a mortal—but my fear is the heat of a fire I will be wrapped in. To Allah I complain of my exile, then my distress, and what the confederates have prepared for me at my death-place. O Lord of the Throne, give me patience for what is intended for me; they have cut my flesh, and all hope is lost. And that is for the sake of Allah; and if He wills, He blesses the limbs of a torn corpse. By your life, I do not grieve if I die a Muslim, on whichever side my falling place is for Allah's sake. I will not show submissiveness to the enemy, nor panic; to Allah is my return. Al-Bukhārī narrated from Abū Hurayrah ؓ that Khubayb ؓ said: I care not, when I am killed a Muslim, on whichever side my falling place is for Allah's sake. And that is for the sake of Allah; and if He wills, He blesses the limbs of a torn corpse. Imām Aḥmad b. ʿAmr b. Umayyah ؓ narrated that the Messenger of Allah ﷺ sent him alone as a spy to Quraysh. He said: “I came to Khubayb's wood, fearing the eyes of watchmen, and I climbed up—in one wording: I ascended it—and I untied Khubayb. He fell to the ground, and I withdrew not far. Then I heard a thud behind me; I turned around and did not see Khubayb, and it was as if the earth had swallowed him. I have seen no trace of Khubayb until now.” Abū Yūsuf, may Allah Almighty have mercy on him, mentioned in his book al-Laṭāʾif, on the authority of al-Ḍaḥḥāk, may Allah Almighty have mercy on him, that the Messenger of Allah ﷺ sent al-Miqdād and al-Zubayr to bring Khubayb down from his wood. They entered al-Tanʿīm and found around him forty drunken men. They brought him down, and al-Zubayr carried him on his horse, and he was fresh, nothing of him had changed. The polytheists noticed them, and when they caught up, al-Zubayr threw him, and the earth swallowed him, so he was called “the one swallowed by the earth.” Al-Qayrawānī mentioned in Ḥulā al-ʿĀlī that when Khubayb was killed, they turned his face away from the qiblah, but they found him facing it, so they turned him repeatedly, then they were unable and left him. Ibn Isḥāq narrated from Ibn ʿAbbās ؓ, who said: “When the detachment in which Marthad and ʿĀṣim were, at al-Rajīʿ, was struck, men among the hypocrites said: Woe to these killed ones who perished in this way; they neither stayed with their families nor delivered the message of their companion.” So Allah, Mighty and Majestic, revealed about that saying of the hypocrites: “And of the people is he whose speech pleases you in the life of this world, and he calls Allah to witness as to what is in his heart” [al-Baqarah 204], while he is at variance with what he says with his tongue, and he is “the most contentious of opponents” [al-Baqarah 204], that is, one given to disputation when he speaks to you and argues with you, and when he turns away—that is, leaves you—he strives in the earth to cause corruption therein and to destroy crops and offspring, and Allah does not love corruption [al-Baqarah 205], that is, He does not love his deed nor approve it. And when it is said to him, “Fear Allah,” pride in sin seizes him; so Hell is enough for him, and what an evil resting-place [al-Baqarah 206]. Thus Ibn Isḥāq mentioned that these verses were revealed regarding this detachment, and others mentioned that they were revealed about al-Akhnas b. Shurayq, and Allah Almighty knows best. Ibn Isḥāq said: One of our companions narrated to me, saying: ʿUmar b. al-Khaṭṭāb ؓ had appointed Saʿīd b. ʿĀmir b. Ḥidhyam al-Jumaḥī over part of Syria, and he would be seized by a swoon while among the people. That was mentioned to ʿUmar b. al-Khaṭṭāb, and it was said: The man is afflicted. So ʿUmar asked him when he came to him, saying: O Saʿīd, what is this that seizes you? He said: By Allah, O Commander of the Faithful, there is no harm in me, but I was among those who were present when Khubayb b. ʿAdī was killed, and I heard his supplication. By Allah, it never crosses my heart while I am in any gathering except that I swoon. So ʿUmar held him in even greater esteem. In the Ṣaḥīḥ there occurs in the ḥadīth: “Khubayb was the one who killed al-Ḥārith b. ʿĀmir on the day of Badr.” Al-Bukhārī relied on that, and he listed Khubayb b. ʿAdī among those who participated in Badr. He said in al-Fatḥ: It is a sound reliance. Al-Ḥāfiẓ Abū Muḥammad al-Dimyāṭī objected, and he was followed in al-ʿUyūn, that none of the scholars of military expeditions mentioned that Khubayb b. ʿAdī participated in Badr or killed al-Ḥārith b. ʿĀmir. They only mentioned that the one who killed al-Ḥārith b. ʿĀmir at Badr was Khubayb b. Isāf, who is different from Khubayb b. ʿAdī. He is of Khazraj, while Khubayb b. ʿAdī is of Aws. Al-Ḥāfiẓ said: “Whoever says that would be required to reject this authentic ḥadīth, for if Khubayb b. ʿAdī had not killed al-Ḥārith b. ʿĀmir, there would be no meaning to the family of al-Ḥārith b. ʿĀmir taking Khubayb captive, nor to his killing, with the explicit statement in the authentic ḥadīth that they killed him because of him. But it is possible that they killed Khubayb b. ʿAdī because Khubayb b. Isāf—with a kasrah on the hamzah, which may be changed to a yāʾ, and with an unpointed sīn—killed al-Ḥārith b. ʿĀmir, according to their custom in pre-Islamic times of killing one member of a tribe for another, and it is possible that Khubayb b. ʿAdī shared in the killing of al-Ḥārith. And knowledge is with Allah.” Abū Hurayrah said, as in the Ṣaḥīḥ: “He was the first to institute the two rakʿahs at the time of execution.” Innumerable people have affirmed that, and he gave it precedence in al-Ishārah, then he said: It is also said that it was Usāmah b. Zayd when the muleteer intended treachery against him. I say: Thus it is in two copies of al-Ishārah: Usāmah, but the correct name is Zayd b. Ḥārithah, the father of Usāmah, as in al-Rawḍ: “Abū Bakr b. Abī Khaythamah said: Yaḥyā b. Maʿīn narrated to us, saying: Yaḥyā [b. ʿAbd Allāh] b. Bukayr informed us, saying: Al-Layth b. Saʿd, may Allah Almighty have mercy on him, narrated to us, saying: “It reached me that Zayd b. Ḥārithah hired a mule from a man to al-Ṭāʾif, and the muleteer stipulated that he would let him dismount wherever he wished. He said: He turned aside with him to a ruin, and said to him: Dismount. So he dismounted, and there were many slain in the ruin. He said: When he intended to kill him, he said to him: Let me pray two rakʿahs. He said:” Pray, for these have prayed before you and their prayer did not benefit them at all. He said: When I had prayed, he came to me to kill me. He said: So I said, "O Most Merciful of the merciful." He said: Then he heard a voice saying, "Do not kill him." He said: This frightened him, so he went out seeking someone but saw nothing, then returned to me, and I called out, "O Most Merciful of the merciful," and he did that three times. Then, behold, I saw a horseman upon a horse, in whose hand was an iron spear with a flame of fire at its head, and he thrust it into him, piercing through his back, so he fell dead. Then he said to me, "When you called out the first time, 'O Most Merciful of the merciful,' I was in the seventh heaven. When you called out the second time, 'O Most Merciful of the merciful,' I was in the lowest heaven. When you called out the third time, 'O Most Merciful of the merciful,' I came to you." End. This, as you see, is not connected, so it cannot stand against what is in the Ṣaḥīḥ. Al-Suhaylī, may God have mercy on him, said: "The act of Khubayb ؓ became a [good] sunnah. The sunnah consists only of the sayings of the Messenger of God ﷺ, his actions, and his approval of another's saying or action; because Khubayb did them during the lifetime of the Messenger of God ﷺ and he deemed that excellent among his deeds." He said in al-Rawḍ: "If it is said: Was the supplication of Khubayb answered against them? And the supplication in that state from such a servant is indeed answered. We say: It struck those of them whom God's prior knowledge decreed would die as disbelievers; and those of them who became Muslims, Khubayb did not mean them nor intend them in his supplication. And those of them who were killed as disbelievers after this supplication were killed scattered, not in camps or gathered as they gathered at Uḥud, and before that at Badr; and although the Battle of the Trench was after the story of Khubayb, only a few scattered individuals of them were killed in it. Then after that they had no gathering or camp in which they fought, so the supplication was fulfilled according to its form and against those whom Khubayb, may God have mercy on him, intended—and far be it from him to dislike their faith and their submission to Islam."
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