Tarikh (al-Tabari) 1300
The Expedition of Banu al-Mustaliq (al-Muraysi')
استشارة النبي ﷺ أصحابه في حادثة الإفك قال ابن القيم رحمه الله تعالى: ثُمَّ اسْتَشَارَ ﷺ أَصْحَابَهُ فِي فِرَاقِهَا -عائشة-، فَأَشَارَ عَلَيْهِ علي ؓ أَنْ يُفَارِقَهَا وَيَأْخُذَ غَيْرَهَا تَلْوِيحًا لَا تَصْرِيحًا، وَأَشَارَ عَلَيْهِ أسامة وَغَيْرُهُ بِإِمْسَاكِهَا وَأَلَّا يَلْتَفِتَ إِلَى كَلَامِ الْأَعْدَاءِ، فعلي لَمَّا رَأَى أَنَّ مَا قِيلَ مَشْكُوكٌ فِيهِ أَشَارَ بِتَرْكِ الشَّكِّ وَالرِّيبَةِ إِلَى الْيَقِينِ لِيَتَخَلَّصَ رَسُولُ اللَّهِ ﷺ مِنَ الْهَمِّ وَالْغَمِّ الَّذِي لَحِقَهُ مِنْ كَلَامِ النَّاسِ، فَأَشَارَ بِحَسْمِ الدَّاءِ، وأسامة لَمَّا عَلِمَ حُبَّ رَسُولِ اللَّهِ ﷺ لَهَا وَلِأَبِيهَا وَعَلِمَ مِنْ عِفَّتِهَا وَبَرَاءَتِهَا وَحَصَانَتِهَا وَدِيَانَتِهَا مَا هِيَ فَوْقَ ذَلِكَ وَأَعْظَمُ مِنْهُ، وَعَرَفَ مِنْ كَرَامَةِ رَسُولِ اللَّهِ ﷺ عَلَى رَبِّهِ، وَمَنْزِلَتِهِ عِنْدَهُ، وَدِفَاعِهِ عَنْهُ أَنَّهُ لَا يَجْعَلُ رَبَّةَ بَيْتِهِ وَحَبِيبَتَهُ مِنَ النِّسَاءِ، وَبِنْتَ صِدِّيقِهِ بِالْمَنْزِلَةِ الَّتِي أَنْزَلَهَا بِهِ أَرْبَابُ الْإِفْكِ، وَأَنَّ رَسُولَ اللَّهِ ﷺ أَكْرَمُ عَلَى رَبِّهِ وَأَعَزُّ عَلَيْهِ مِنْ أَنْ يَجْعَلَ تَحْتَهُ امْرَأَةً بَغِيًّا، وَعَلِمَ أَنَّ الصِّدِّيقَةَ حَبِيبَةَ رَسُولِ اللَّهِ ﷺ أَكْرَمُ عَلَى رَبِّهَا مِنْ أَنْ يَبْتَلِيَهَا بِالْفَاحِشَةِ، وَهِيَ تَحْتَ رَسُولِهِ، وَمَنْ قَوِيَتْ مَعْرِفَتُهُ لِلَّهِ وَمَعْرِفَتُهُ لِرَسُولِهِ، وَقَدْرِهِ عِنْدَ اللَّهِ فِي قَلْبِهِ قَالَ كَمَا قَالَ أبو أيوب وَغَيْرُهُ مِنْ سَادَاتِ الصَّحَابَةِ لَمَّا سَمِعُوا ذَلِكَ: ( سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ ) [ النُّورِ: 16 ]. وَتَأَمَّلْ مَا فِي تَسْبِيحِهِمْ لِلَّهِ وَتَنْزِيهِهِمْ لَهُ فِي هَذَا الْمَقَامِ مِنَ الْمَعْرِفَةِ بِهِ، وَتَنْزِيهِهِ عَمَّا لَا يَلِيقُ بِهِ أَنْ يَجْعَلَ لِرَسُولِهِ وَخَلِيلِهِ وَأَكْرَمِ الْخَلْقِ عَلَيْهِ امْرَأَةً خَبِيثَةً بَغِيًّا، فَمَنْ ظَنَّ بِهِ سُبْحَانَهُ هَذَا الظَّنَّ فَقَدْ ظَنَّ بِهِ ظَنَّ السَّوْءِ، وَعَرَفَ أَهْلُ الْمَعْرِفَةِ بِاللَّهِ وَرَسُولِهِ أَنَّ الْمَرْأَةَ الْخَبِيثَةَ لَا تَلِيقُ إِلَّا بِمِثْلِهَا كَمَا قَالَ تَعَالَى: ( الْخَبِيثَاتُ لِلْخَبِيثِينَ ) [ النُّورِ: 26 ]، فَقَطَعُوا قَطْعًا لَا يَشُكُّونَ فِيهِ أَنَّ هَذَا بُهْتَانٌ عَظِيمٌ، وَفِرْيَةٌ ظَاهِرَةٌ. فَإِنْ قِيلَ: فَمَا بَالُ رَسُولِ اللَّهِ ﷺ تَوَقَّفَ فِي أَمْرِهَا، وَسَأَلَ عَنْهَا وَبَحَثَ وَاسْتَشَارَ، وَهُوَ أَعْرَفُ بِاللَّهِ وَبِمَنْزِلَتِهِ عِنْدَهُ وَبِمَا يَلِيقُ بِهِ، وَهَلَّا قَالَ: ( سُبْحَانَكَ هَذَا بُهْتَانٌ عَظِيمٌ ) كَمَا قَالَهُ فُضَلَاءُ الصَّحَابَةِ ؟ فَالْجَوَابُ: أَنَّ هَذَا مِنْ تَمَامِ الْحِكَمِ الْبَاهِرَةِ الَّتِي جَعَلَ اللَّهُ هَذِهِ الْقِصَّةَ سَبَبًا لَهَا، وَامْتِحَانًا وَابْتِلَاءً لِرَسُولِهِ ﷺ وَلِجَمِيعِ الْأُمَّةِ إِلَى يَوْمِ الْقِيَامَةِ لِيَرْفَعَ بِهَذِهِ الْقِصَّةِ أَقْوَامًا وَيَضَعَ بِهَا آخَرِينَ، وَيَزِيدُ اللَّهُ الَّذِينَ اهْتَدَوْا هُدًى وَإِيمَانًا، وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا، وَاقْتَضَى تَمَامُ الِامْتِحَانِ وَالِابْتِلَاءِ أَنْ حُبِسَ عَنْ رَسُولِ اللَّهِ ﷺ الْوَحْيُ شَهْرًا فِي شَأْنِهَا لَا يُوحَى إِلَيْهِ فِي ذَلِكَ شَيْءٌ لِتَتِمَّ حِكْمَتُهُ الَّتِي قَدَّرَهَا وَقَضَاهَا، وَتَظْهَرَ عَلَى أَكْمَلِ الْوُجُوهِ، وَيَزْدَادَ الْمُؤْمِنُونَ الصَّادِقُونَ إِيمَانًا وَثَبَاتًا عَلَى الْعَدْلِ وَالصِّدْقِ وَحُسْنِ الظَّنِّ بِاللَّهِ وَرَسُولِهِ وَأَهْلِ بَيْتِهِ وَالصِّدِّيقِينَ مِنْ عِبَادِهِ، وَيَزْدَادَ الْمُنَافِقُونَ إِفْكًا وَنِفَاقًا، وَيُظْهِرَ لِرَسُولِهِ وَلِلْمُؤْمِنِينَ سَرَائِرَهُمْ، وَلِتَتِمَّ الْعُبُودِيَّةُ الْمُرَادَةُ مِنَ الصِّدِّيقَةِ وَأَبَوَيْهَا، وَتَتِمَّ نِعْمَةُ اللَّهِ عَلَيْهِمْ، وَلِتَشْتَدَّ الْفَاقَةُ وَالرَّغْبَةُ مِنْهَا وَمِنْ أَبَوَيْهَا، وَالِافْتِقَارُ إِلَى اللَّهِ وَالذُّلُّ لَهُ وَحُسْنُ الظَّنِّ بِهِ وَالرَّجَاءُ لَهُ، وَلِيَنْقَطِعَ رَجَاؤُهَا مِنَ الْمَخْلُوقِينَ، وَتَيْأَسَ مِنْ حُصُولِ النُّصْرَةِ وَالْفَرَجِ عَلَى يَدِ أَحَدٍ مِنَ الْخَلْقِ، وَلِهَذَا وَفَّتْ هَذَا الْمَقَامَ حَقَّهُ لَمَّا قَالَ لَهَا أَبَوَاهَا: قُومِي إِلَيْهِ، وَقَدْ أَنْزَلَ اللَّهُ عَلَيْهِ بَرَاءَتَهَا، فَقَالَتْ: ( وَاللَّهِ لَا أَقُومُ إِلَيْهِ وَلَا أَحْمَدُ إلَّا اللَّهَ هُوَ الَّذِي أَنْزَلَ بَرَاءَتِي ). الحكمة من حبس الوحي في حادثة الإفك وَأَيْضًا فَكَانَ مِنْ حِكْمَةِ حَبْسِ الْوَحْي شَهْرًا ، أَنَّ الْقَضِيّةَ مُحِّصَتْ وَتَمَحَّضَتْ، وَاسْتَشْرَفَتْ قُلُوبَ الْمُؤْمِنِينَ أَعْظَمَ اسْتِشْرَافٍ إِلَى مَا يُوحِيهِ اللَّهُ إِلَى رَسُولِهِ فِيهَا، وَتَطَلَّعَتْ إِلَى ذَلِكَ غَايَةَ التَّطَلُّعِ، فَوَافَى الْوَحْيُ أَحْوَجَ مَا كَانَ إلَيْهِ رَسُولُ اللَّهِ ﷺ وَأَهْلُ بَيْتِهِ، وَالصِّدِّيقُ وَأَهْلُهُ وَأَصْحَابُهُ وَالْمُؤْمِنُونَ، فَوَرَدَ عَلَيْهِمْ وُرُودَ الْغَيْثِ عَلَى الْأَرْضِ أَحْوَجَ مَا كَانَتْ إلَيْهِ، فَوَقَعَ مِنْهُمْ أَعْظَمَ مَوْقِعٍ وَأَلْطَفَهُ، وَسُرُّوا بِهِ أَتَمَّ السُّرُورِ، وَحَصَلَ لَهُمْ بِهِ غَايَةُ الْهَنَاءِ، فَلَوْ أَطْلَعَ اللَّهُ رَسُولَهُ عَلَى حَقِيقَةِ الْحَالِ مِنْ أَوَّلِ وَهْلَةٍ وَأَنْزَلَ الْوَحْيَ عَلَى الْفَوْرِ بِذَلِكَ لَفَاتَتْ هَذِهِ الْحِكَمُ، وَأَضْعَافُهَا بَلْ أَضْعَافُ أَضْعَافِهَا. إظْهَارُ اللَّهِ مَنْزِلَتَهُ ﷺ وَأَهْلَ بَيْتِهِ عِنْدَهُ، وَأَيْضًا فَإِنَّ اللَّهَ سُبْحَانَهُ أَحَبَّ أَنْ يُظْهِرَ مَنْزِلَةَ رَسُولِهِ وَأَهْلِ بَيْتِهِ عِنْدَهُ وَكَرَامَتَهُمْ عَلَيْهِ، وَأَنْ يُخْرِجَ رَسُولَهُ عَنْ هَذِهِ الْقَضِيَّةِ وَيَتَوَلَّى هُوَ بِنَفْسِهِ الدِّفَاعَ وَالْمُنَافَحَةَ عَنْهُ وَالرَّدَّ عَلَى أَعْدَائِهِ وَذَمِّهِمْ وَعَيْبِهِمْ بِأَمْرٍ لَا يَكُونُ لَهُ فِيهِ عَمَلٌ وَلَا يُنْسَبُ إلَيْهِ بَلْ يَكُونُ هُوَ وَحْدَهُ الْمُتَوَلِّيَ لِذَلِكَ الثَّائِرَ لِرَسُولِهِ وَأَهْلِ بَيْتِهِ. وَأَيْضًا فَإِنَّ رَسُولَ اللَّهِ ﷺ كَانَ هُوَ الْمَقْصُودَ بِالْأَذَى، وَالَّتِي رُمِيَتْ زَوْجَتُهُ فَلَمْ يَكُنْ يَلِيقُ بِهِ أَنْ يَشْهَدَ بِبَرَاءَتِهَا مَعَ عِلْمِهِ أَوْ ظَنِّهِ الظَّنَّ الْمُقَارِبَ لِلْعِلْمِ بِبَرَاءَتِهَا، وَلَمْ يَظُنَّ بِهَا سُوءًا قَطُّ وَحَاشَاهُ وَحَاشَاهَا، وَلِذَلِكَ لَمَّا اسْتَعْذَرَ مِنْ أَهْلِ الْإِفْكِ قَالَ: ( مَنْ يَعْذِرُنِي فِي رَجُلٍ بَلَغَنِي أَذَاهُ فِي أَهْلِي، وَاللَّهِ مَا عَلِمْتُ عَلَى أَهْلِي إلَّا خَيْرًا، وَلَقَدْ ذَكَرُوا رَجُلًا مَا عَلِمْتُ عَلَيْهِ إلَّا خَيْرًا، وَمَا كَانَ يَدْخُلُ عَلَى أَهْلِي إلَّا مَعِي )، فَكَانَ عِنْدَهُ مِنَ الْقَرَائِنِ الَّتِي تَشْهَدُ بِبَرَاءَةِ الصِّدِّيقَةِ أَكْثَرَ مِمَّا عِنْدَ الْمُؤْمِنِينَ، وَلَكِنْ لِكَمَالِ صَبْرِهِ وَثَبَاتِهِ وَرِفْقِهِ وَحُسْنِ ظَنِّهِ بِرَبِّهِ وَثِقَتِهِ بِهِ، وَفَّى مَقَامَ الصَّبْرِ وَالثَّبَاتِ وَحُسْنِ الظَّنِّ بِاللَّهِ حَقَّهُ حَتَّى جَاءَهُ الْوَحْيُ بِمَا أَقَرَّ عَيْنَهُ، وَسَرَّ قَلْبَهُ وَعَظَّمَ قَدْرَهُ وَظَهَرَ لِأُمَّتِهِ احْتِفَالُ رَبِّهِ بِهِ وَاعْتِنَاؤُهُ بِشَأْنِهِ. وَلَمَّا جَاءَ الْوَحْيُ بِبَرَاءَتِهَا أَمَرَ رَسُولُ اللَّهِ ﷺ بِمَنْ صَرَّحَ بِالْإِفْكِ، فَحُدُّوا ثَمَانِينَ ثَمَانِينَ، وَلَمْ يَحُدِّ الْخَبِيثَ عبد الله بن أبي مَعَ أَنَّهُ رَأْسُ أَهْلِ الْإِفْكِ، فَقِيلَ لِأَنَّ الْحُدُودَ تَخْفِيفٌ عَنْ أَهْلِهَا وَكَفَّارَةٌ، وَالْخَبِيثُ لَيْسَ أَهْلًا لِذَلِكَ، وَقَدْ وَعَدَهُ اللَّهُ بِالْعَذَابِ الْعَظِيمِ فِي الْآخِرَةِ، فَيَكْفِيهِ ذَلِكَ عَنِ الْحَدِّ، وَقِيلَ: بَلْ كَانَ يَسْتَوْشِي الْحَدِيثَ وَيَجْمَعُهُ وَيَحْكِيهِ وَيُخْرِجُهُ فِي قَوَالِبِ مَنْ لَا يُنْسَبُ إلَيْهِ، وَقِيلَ: الْحَدُّ لَا يَثْبُتُ إلَّا بِالْإِقْرَارِ أَوْ بِبَيِّنَةٍ، وَهُوَ لَمْ يُقِرَّ بِالْقَذْفِ، وَلَا شَهِدَ بِهِ عَلَيْهِ أَحَدٌ، فَإِنَّهُ إنَّمَا كَانَ يَذْكُرُهُ بَيْنَ أَصْحَابِهِ، وَلَمْ يَشْهَدُوا عَلَيْهِ، وَلَمْ يَكُنْ يَذْكُرُهُ بَيْنَ الْمُؤْمِنِينَ. وَقِيلَ: حَدُّ الْقَذْفِ حَقُّ الْآدَمِيِّ لَا يُسْتَوْفَى إلَّا بِمُطَالَبَتِهِ، وَإِنْ قِيلَ: إنَّهُ حَقٌّ لِلَّهِ فَلَا بُدَّ مِنْ مُطَالَبَةِ الْمَقْذُوفِ، وعائشة لَمْ تُطَالِبْ بِهِ ابن أبي. وَقِيلَ: بَلْ تَرَكَ حَدَّهُ لِمَصْلَحَةٍ هِي أَعْظَمُ مِنْ إقَامَتِهِ كَمَا تَرَكَ قَتْلَهُ مَعَ ظُهُورِ نِفَاقِهِ وَتَكَلُّمِهِ بِمَا يُوجِبُ قَتْلَهُ مِرَارًا، وَهِي تَأْلِيفُ قَوْمِهِ، وَعَدَمُ تَنْفِيرِهِمْ عَنِ الْإِسْلَامِ، فَإِنَّهُ كَانَ مُطَاعًا فِيهِمْ رَئِيسًا عَلَيْهِمْ، فَلَمْ تُؤْمَنْ إثَارَةُ الْفِتْنَةِ فِي حَدِّهِ، وَلَعَلَّهُ تُرِكَ لِهَذِهِ الْوُجُوهِ كُلِّهَا. فَجُلِدَ مِسْطَحُ بْنُ أُثَاثَةَ، وَحَسَّانُ بْنُ ثَابِتٍ، وحمنة بنت جحش، وَهَؤُلَاءِ مِنَ الْمُؤْمِنِينَ الصَّادِقِينَ تَطْهِيرًا لَهُمْ وَتَكْفِيرًا، وَتُرِكَ عبد الله بن أبي، إذًا فَلَيْسَ هُوَ مِنْ أَهْلِ ذَاكَ.
Translation
✧ The Prophet ﷺ consulting his Companions regarding the incident of the slander. Ibn al-Qayyim (may Allah have mercy on him) said: Then the Prophet ﷺ consulted his Companions about separating from her—ʿĀʾishah—and ʿAlī ؓ advised him to separate from her and take another, by way of hinting, not stating explicitly. Usāmah and others advised him to keep her and not to pay attention to the words of the enemies. ʿAlī, when he saw that what was said was doubtful, advised removing doubt and suspicion in favor of certainty, so that the Messenger of Allah ﷺ might be relieved of the worry and grief that had befallen him from the people's talk; so he advised cutting off the disease at its root. Usāmah, since he knew the love of the Messenger of Allah ﷺ for her and for her father, and knew of her chastity, innocence, virtue, and piety, which was greater and more immense than that, and recognized the honor of the Messenger of Allah ﷺ with his Lord, and his standing with Him, and His defense of him—that He would not make the mistress of his household and his beloved among women, and the daughter of his most truthful friend, to be in the position that the authors of the slander had placed her, and that the Messenger of Allah ﷺ was more honored with his Lord and dearer to Him than that He should place beneath him a profligate woman—and he knew that the truthful one, the beloved of the Messenger of Allah ﷺ, was more honored with her Lord than that He should test her with indecency while she was under His Messenger. Those whose knowledge of Allah and knowledge of His Messenger was strong, and whose esteem of him with Allah was in their hearts, said as Abū Ayyūb and other leaders of the Companions said when they heard that: “Glory be to You! This is a great slander” [Al-Nūr: 16]. Consider what is in their glorifying Allah and declaring Him far above what does not befit Him in this situation, of knowledge of Him and declaring Him far above making for His Messenger, His close friend, and the most honored of creation to Him, a wicked, profligate wife. Whoever thinks such a thought of Him, glorified be He, has thought an evil thought of Him. The people of knowledge of Allah and His Messenger knew that a wicked woman is only suited to one like her, as Allah, exalted be He, said: “Wicked women are for wicked men” [Al-Nūr: 26]. So they were absolutely certain, without doubt, that this was a great slander and an evident calumny. If it is said: Then why did the Messenger of Allah ﷺ hesitate in her matter, ask about her, investigate, and consult, when he was most knowledgeable of Allah, of his standing with Him, and of what befits Him, and why did he not say: “Glory be to You! This is a great slander” as the virtuous Companions said? The answer: This was part of the perfect, dazzling wisdom for which Allah made this story a cause, as a trial and test for His Messenger ﷺ and for the entire community until the Day of Resurrection, in order to raise some people by this story and lower others, and that Allah might increase those who are guided in guidance and faith, while the wrongdoers gain nothing but loss. The completeness of the trial and test required that revelation be withheld from the Messenger of Allah ﷺ for a month concerning her matter, with nothing being revealed to him about it, so that His wisdom which He had decreed and ordained might be fully accomplished, and might appear in the most perfect manner, and that the sincere believers might increase in faith and steadfastness in justice, truthfulness, and good opinion of Allah, His Messenger, the people of his household, and the truthful ones among His servants, and that the hypocrites might increase in calumny and hypocrisy, and that He might expose to His Messenger and the believers their secrets, and that the servitude intended from the truthful one and her parents might be completed, and Allah's favor upon them perfected, and that her need, desire, and her parents' need and desire for Allah might intensify, with poverty before Him, humility to Him, good opinion of Him, and hope in Him, and that her hope in creatures be cut off and she despair of obtaining support and relief at the hand of any creature. For this reason she fulfilled this station as it deserved when her parents said to her: “Arise and go to him,” after Allah had sent down her innocence upon him, and she said: “By Allah, I will not arise and go to him, nor will I praise anyone but Allah; He it is who sent down my innocence.” The wisdom in withholding revelation during the incident of the slander. Also, among the wisdom of withholding revelation for a month was that the matter was examined and refined, and the hearts of the believers were opened to the utmost expectation of what Allah would reveal to His Messenger concerning it, and they looked forward to that with the greatest longing. The revelation came at the time when the Messenger of Allah ﷺ, the people of his household, the truthful one and his family, his Companions, and the believers were most in need of it, so it came to them as rain comes to the earth when it is most in need of it. Thus it had the greatest and most gracious effect upon them, and they rejoiced with complete joy, and obtained through it the utmost happiness. If Allah had acquainted His Messenger with the true state of affairs from the very first moment and sent down revelation immediately about it, these wisdoms and many times more—indeed, many times many times more—would have been missed. Allah's display of the standing of His Prophet ﷺ and the people of his household with Him. Also, Allah, glorified be He, loved to display the standing of His Messenger and the people of his household with Him, and their honor with Him, and to take His Messenger out of this affair and Himself undertake the defense and vindication, and the rebuttal of his enemies, and their blame and censure, in a matter in which he would have no action and nothing would be attributed to him, but rather He alone would be the one undertaking that, avenging His Messenger and the people of his household. Also, the Messenger of Allah ﷺ was himself the target of the harm, and the one who was accused was his wife. It was not fitting for him to testify to her innocence while knowing, or thinking what approximates to knowledge, of her innocence; he never thought ill of her—far be it from him and from her. For this reason, when he sought an excuse from the authors of the slander, he said: “Who will excuse me against a man whose harm to my family has reached me? By Allah, I have known nothing but good of my family, and they have mentioned a man of whom I have known nothing but good, and he never entered upon my family except with me.” So he had more circumstances testifying to the innocence of the truthful one than the believers had, but for the perfection of his patience, steadfastness, gentleness, good opinion of his Lord, and trust in Him, he fulfilled the station of patience, steadfastness, and good opinion of Allah as it deserved, until revelation came to him with what delighted his eye, gladdened his heart, magnified his standing, and made his community see his Lord's esteem for him and His care for his affair. When the revelation came with her innocence, the Messenger of Allah ﷺ commanded that those who had openly committed slander be flogged, each with eighty lashes. He did not flog the wicked ʿAbd Allāh b. Ubayy, although he was the head of the authors of the slander. It was said: Because the prescribed punishments are a lightening and expiation for their people, and the wicked one is not worthy of that, and Allah has promised him the great punishment in the Hereafter, which will suffice him instead of the prescribed punishment. It was also said: Rather, he used to seek out the report, collect it, recount it, and put it out in the forms of those to whom it was not attributed. It was also said: The prescribed punishment is only established by confession or clear evidence, and he did not confess to the slander, nor did anyone testify against him, for he only mentioned it among his companions, and they did not testify against him, nor did he mention it among the believers. It was also said: The prescribed punishment for slander is a right of the individual; it is only exacted upon his demand, and even if it is said that it is a right of Allah, the demand of the slandered one is still necessary. ʿĀʾishah did not demand it against Ibn Ubayy. It was also said: Rather, he left off punishing him for a benefit greater than carrying it out, just as he left off killing him despite the clearness of his hypocrisy and his speaking what would warrant killing him many times; that is, to win over his people and not to repel them from Islam, for he was obeyed among them and a chief over them. So the stirring up of discord in punishing him was not safe, and perhaps he was left off for all these reasons together. So Misṭaḥ b. Uthāthah was flogged, as were Ḥassān b. Thābit and Ḥamnah bt. Jaḥsh; these were among the sincere believers, as a purification and expiation for them, while ʿAbd Allāh b. Ubayy was left; thus he was not among those.
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