Tarikh (al-Tabari) 1549
The Expedition of Tabūk
ذِكْرُ إِرَادَةِ بَعْضِ الْمُنَافِقِينَ الْفَتْكَ بِرَسُولِ اللَّهِ ﷺ لَيْلَةَ الْعَقَبَةِ الَّتِي بَيْنَ تَبُوكَ وَالْمَدِينَةِ وَإِطْلاَعِ اللَّهِ تَعَالَى نَبِيَّهُ ﷺ عَلَى ذَلِكَ رَوَى الْإِمَامُ أَحْمَدُ عَنْ أَبِي الطُّفَيْلِ، وَالْبَيْهَقِيُّ عَنْ حُذَيْفَةَ، وَابْنُ سَعْدٍ عَنْ جُبَيْرِ بْنِ مُطْعِمٍ ؓ وَابْنُ أَبِي حَاتِمٍ وَأَبُو الشَّيْخِ عَنِ الضَّحَّاكِ وَالْبَيْهَقِيُّ عَنْ عُرْوَةَ، وَالْبَيْهَقِيُّ عَنِ ابْنِ إِسْحَاقَ. وَمُحَمَّدُ بْنُ عُمَرَ عَنْ شُيُوخِهِ - رَحِمَهُمُ اللَّهُ تَعَالَى - أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا كَانَ بِبَعْضِ الطَّرِيقِ مَكَرَ بِهِ نَاسٌ مِنَ الْمُنَافِقِينَ وَائْتَمَرُوا بَيْنَهُمْ أَنْ يَطْرَحُوهُ مِنْ عَقَبَةٍ فِي الطَّرِيقِ. وَفِي رِوَايَةٍ كَانُوا قَدْ أَجْمَعُوا أَنْ يَقْتُلُوا رَسُولَ اللَّهِ ﷺ فَجَعَلُوا يَلْتَمِسُونَ غِرَّتَهُ، فَلَمَّا أَرَادَ رَسُولُ اللَّهِ ﷺ أَنْ يَسَلُكَ الْعَقَبَةَ أَرَادُوا أَنْ يَسْلُكُوهَا مَعَهُ، وَقَالُوا: إِذَا أَخَذَ فِي الْعَقَبَةِ دَفَعْنَاهُ عَنْ رَاحِلَتِهِ فِي الْوَادِي، فَأَخْبَرَ اللَّهُ تَعَالَى رَسُولَهُ بِمَكْرِهِمْ، فَلَمَّا بَلَغَ رَسُولُ اللَّهِ ﷺ تِلْكَ الْعَقَبَةَ نَادَى مُنَادِيهِ لِلنَّاسِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَخَذَ الْعَقَبَةَ فَلَا يَأْخُذْهَا أَحَدٌ، وَاسْلُكُوا بَطْنَ الْوَادِي، فَإِنَّهُ أَسْهَلُ لَكُمْ وَأَوْسَعُ، فَسَلَكَ النَّاسُ بَطْنَ الْوَادِي إِلَّا النَّفَرَ الَّذِينَ مَكَرُوا بِرَسُولِ اللَّهِ ﷺ لَمَّا سَمِعُوا ذَلِكَ اسْتَعَدُّوا وَتَلَثَّمُوا، وَسَلَكَ رَسُولُ اللَّهِ ﷺ الْعَقَبَةَ، وَأَمَرَ عَمَّارَ بْنَ يَاسِرٍ أَنْ يَأْخُذَ بِزِمَامِ النَّاقَةِ وَيَقُودَهَا وَأَمَرَ حُذَيْفَةَ بْنَ الْيَمَانِ أَنْ يَسُوقَ مِنْ خَلْفِهِ، فَبَيْنَا رَسُولُ اللَّهِ ﷺ يَسِيرُ مِنَ الْعَقَبَةِ إِذْ سَمِعَ حِسَّ الْقَوْمِ قَدْ غَشَوْهُ، فَنَفَّرُوا نَاقَةَ رَسُولِ اللَّهِ ﷺ حَتَّى سَقَطَ بَعْضُ مَتَاعِهِ وَكَانَ حَمْزَةُ بْنُ عَمْرٍو الْأَسْلَمِيُّ لَحِقَ بِرَسُولِ اللَّهِ ﷺ بِالْعَقَبَةِ، وَكَانَتْ لَيْلَةً مُظْلِمَةً، قَالَ حَمْزَةُ: فَنَوَّرَ لِي فِي أَصَابِعِي الْخَمْسِ، فَأَضَاءَتْ حَتَّى جَمَعْتُ مَا سَقَطَ مِنَ السَّوْطِ وَالْحَبْلِ وَأَشْبَاهِهِمَا، فَغَضِبَ رَسُولُ اللَّهِ ﷺ وَأَمَرَ حُذَيْفَةَ أَنْ يَرُدَّهُمْ، فَرَجَعَ حُذَيْفَةُ إِلَيْهِمْ، وَقَدْ رَأَى غَضَبَ رَسُولِ اللَّهِ ﷺ وَمَعَهُ مِحْجَنٌ فَجَعَلَ يَضْرِبُ وُجُوهُ رَوَاحِلِهِمْ وَقَالَ: إِلَيْكُمْ إِلَيْكُمْ يَا أَعْدَاءَ اللَّهِ تَعَالَى، فَعَلِمَ الْقَوْمُ أَنَّ رَسُولَ اللَّهِ ﷺ قَدِ اطَّلَعَ عَلَى مَكْرِهِمْ، فَانْحَطُّوا مِنَ الْعَقَبَةِ مُسْرِعِينَ حَتَّى خَالَطُوا النَّاسَ، وَأَقْبَلَ حُذَيْفَةُ حَتَّى أَتَى رَسُولَ اللَّهِ ﷺ فَقَالَ: اضْرِبِ الرَّاحِلَةَ يَا حُذَيْفَةُ، وَامْشِ أَنْتَ يَا عَمَّارُ، فَأَسْرَعُوا حَتَّى اسْتَوَى بِأَعْلَاهَا، وَخَرَجَ رَسُولُ اللَّهِ ﷺ مِنَ الْعَقَبَةِ يَنْتَظِرُ النَّاسَ وَقَالَ لِحُذَيْفَةَ: هَلْ عَرَفْتَ أَحَدًا مِنَ الرَّكْبِ، الَّذِينَ رَدَدْتَهُمْ ؟ قَالَ: يَا رَسُولَ اللَّهِ قَدْ عَرَفْتُ رَوَاحِلَهُمْ، وَكَانَ الْقَوْمُ مُتَلَثِّمِينَ فَلَمْ أُبْصِرْهُمْ مِنْ أَجْلِ ظُلْمَةِ اللَّيْلِ. قَالَ: "هَلْ عَلِمْتُمْ مَا كَانَ مِنْ شَأْنِهِمْ وَمَا أَرَادُوا" ؟ قَالُوا: لَا وَاللَّهِ يَا رَسُولَ اللَّهِ. قَالَ: "فَإِنَّهُمْ مَكَرُوا لِيَسِيرُوا مَعِي فَإِذَا طَلَعْتُ الْعَقَبَةَ زَحَمُونِي فَطَرَحُونِي مِنْهَا - إِنْ شَاءَ اللَّهُ تَعَالَى - قَدْ أَخْبَرَنِي بِأَسْمَائِهِمْ وَأَسْمَاءِ آبَائِهِمْ وَسَأُخْبِرُكُمْ بِهِمْ إِنْ شَاءَ اللَّهُ تَعَالَى" قَالُوا: أَفَلَا تَأْمُرُ بِهِمْ يَا رَسُولَ اللَّهِ إِذَا جَاءَ النَّاسَ أَنْ تُضْرَبَ أَعْنَاقُهُمْ ؟ قَالَ: أَكْرَهُ أَنْ يَتَحَدَّثَ النَّاسُ وَيَقُولُوا: إِنَّ مُحَمَّدًا قَدْ وَضَعَ يَدَهُ فِي أَصْحَابِهِ فَسَمَّاهُمْ لَهُمَا ثُمَّ قَالَ: "اكْتُمَاهُمْ" فَانْطَلِقْ إِذَا أَصْبَحْتَ فَاجْمَعْهُمْ لِي، فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ قَالَ لَهُ أُسَيْدُ بْنُ الْحُضَيْرِ: يَا رَسُولَ اللَّهِ، مَا مَنَعَكَ الْبَارِحَةَ مِنْ سُلُوكِ الْوَادِي ؟ فَقَدْ كَانَ أَسْهَلَ مِنَ الْعَقَبَةِ ؟ فَقَالَ: "أَتَدْرِي يَا أَبَا يَحْيَى أَتَدْرِي مَا أَرَادَ بِي الْمُنَافِقُونَ وَمَا هَمُّوا بِهِ" ؟ قَالُوا: نَتَّبِعُهُ مِنَ الْعَقَبَةِ، فَإِذَا أَظْلَمَ عَلَيْهِ اللَّيْلُ قَطَعُوا أَنْسَاعَ رَاحِلَتِي وَنَخَسُوهَا حَتَّى يَطْرَحُونِي عَنْ رَاحِلَتِي فَقَالَ أُسَيْدٌ: يَا رَسُولَ اللَّهِ، قَدِ اجْتَمَعَ النَّاسُ وَنَزَلُوا، فَمُرْ كُلَّ بَطْنٍ أَنْ يَقْتُلَ الرَّجُلَ الَّذِي هَمَّ بِهَذَا، فَيَكُونُ الرَّجُلُ مِنْ عَشِيرَتِهِ هُوَ الَّذِي يَقْتُلُهُ، وَإِنْ أَحْبَبْتَ - وَالَّذِي بَعَثَكَ بِالْحَقِّ - فَنَبِّئْنِي بِأَسْمَائِهِمْ فَلَا أَبْرَحُ حَتَّى آتِيَكَ بِرُؤُوسِهِمْ. قَالَ "يَا أُسَيْدُ إِنِّي أَكْرَهُ أَنْ يَقُولَ النَّاسُ إِنَّ مُحَمَّدًا قَاتَلَ بِقَوْمٍ حَتَّى إِذَا أَظْهَرَهُ اللَّهُ تَعَالَى بِهِمْ أَقْبَلَ عَلَيْهِمْ يَقْتُلُهُمْ". وَفِي رِوَايَةٍ "إِنِّي أَكْرَهُ أَنْ يَقُولَ النَّاسُ إِنَّ مُحَمَّدًا لَمَّا انْقَضَتِ الْحَرْبُ بَيْنَهُ وَبَيْنَ الْمُشْرِكِينَ وَضَعَ يَدَهُ فِي قَتْلِ أَصْحَابِهِ" فَقَالَ: يَا رَسُولَ اللَّهِ، فَهَؤُلَاءِ لَيْسُوا بِأَصْحَابٍ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "أَلَيْسَ يُظْهِرُونَ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ؟ " قَالَ: بَلَى [وَلَا شَهَادَةَ لَهُمْ] قَالَ: "أَلَيْسَ يُظْهِرُونَ أَنِّي رَسُولُ اللَّهِ ؟ " قَالَ: بَلَى. وَلَا شَهَادَةَ لَهُمْ، قَالَ: "فَقَدْ نُهِيتُ عَنْ قَتْلِ أُولَئِكَ". وَقَالَ ابْنُ إِسْحَاقَ فِي رِوَايَةِ يُونُسَ بْنِ بُكَيْرٍ: فَلَمَّا أَصْبَحَ رَسُولُ اللَّهِ ﷺ قَالَ لِحُذَيْفَةَ: "ادْعُ عَبْدَ اللَّهِ" قَالَ الْبَيْهَقِيُّ: أَظُنُّ ابْنَ سَعْدِ بْنَ أَبِي سَرْحٍ، وَفِي الْأَصْلِ: عَبْدُ اللَّهِ بْنُ أَبِي سَعْدِ بْنِ أَبِي سَرْحٍ، لَمْ يُعْرَفْ لَهُ إِسْلَامٌ كَمَا نَبَّهَ إِلَيْهِ فِي زَادِ الْمَعَادِ، قَالَ ابْنُ إِسْحَاقَ: وَأَبَا حَاضِرٍ الْأَعْرَابِيَّ، وَعَامِرًا وَأَبَا عُمَرَ، وَالْجُلَاسَ بْنَ سُوَيْدِ بْنِ الصَّامِتِ وَهُوَ الَّذِي قَالَ: لَا نَنْتَهِي حَتَّى نَرْمِيَ مُحَمَّدًا مِنَ الْعَقَبَةِ، وَلَئِنْ كَانَ مُحَمَّدٌ وَأَصْحَابُهُ خَيْرًا مِنَّا إِنَّا إِذًا لَغَنَمٌ وَهُوَ الرَّاعِي، وَلَا عَقْلَ لَنَا وَهُوَ الْعَاقِلُ، وَأَمَرَهُ أَنْ يَدْعُوَ مُجَمَّعَ بْنَ جَارِيَةَ، وَفُلَيْحًا التَّيْمِيَّ وَهُوَ الَّذِي سَرَقَ طِيبَ الْكَعْبَةِ وَارْتَدَّ عَنِ الْإِسْلَامِ، وَانْطَلَقَ هَارِبًا فِي الْأَرْضِ فَلَا يُدْرَى أَيْنَ ذَهَبَ، وَأَمَرَهُ أَنْ يَدْعُوَ حُصَيْنَ بْنَ نُمَيْرٍ الَّذِي أَغَارُ عَلَى تَمْرِ الصَّدَقَةِ فَسَرَقَهُ، فَقَالَ لَهُ رَسُولُ اللَّهِ ﷺ "وَيْحَكَ، مَا حَمَلَكَ عَلَى هَذَا ؟ " قَالَ: حَمَلَنِي عَلَيْهِ أَنِّي ظَنَنْتُ أَنَّ اللَّهَ تَعَالَى لَمْ يُطْلِعْكَ عَلَيْهِ أَمَا إِذَا أَطْلَعَكَ عَلَيْهِ فَإِنِّي أَشْهَدُ الْيَوْمَ أَنَّكَ لَرَسُولُ اللَّهِ، فَإِنِّي لَمْ أُؤْمِنْ بِكَ قَطُّ قَبْلَ السَّاعَةِ، فَأَقَالَهُ رَسُولُ اللَّهِ ﷺ وَعَفَا عَنْهُ بِقَوْلِهِ الَّذِي قَالَهُ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ حُذَيْفَةَ أَنْ يَأْتِيَهُ بِطُعْمَةَ بْنِ أُبَيْرِقٍ، وَعَبْدَ اللَّهِ بْنَ عُيَيْنَةَ، وَهُوَ الَّذِي قَالَ لِأَصْحَابِهِ: اشْهَدُوا هَذِهِ اللَّيْلَةَ تَسْلَمُوا الدَّهْرَ كُلَّهُ، فَوَ اللَّهِ مَا لَكُمْ أَمْرٌ دُونَ أَنْ تَقْتُلُوا هَذَا الرَّجُلَ، فَدَعَاهُ رَسُولُ اللَّهِ ﷺ فَقَالَ: "وَيْحَكَ مَا كَانَ يَنْفَعُكَ مِنْ قَتْلِي لَوْ أَنِّي قُتِلْتُ يَا عَدُوَّ اللَّهِ ؟ " فَقَالَ عَدُوُّ اللَّهِ: يَا نَبِيَّ اللَّهِ، وَاللَّهِ مَا تَزَالُ بِخَيْرٍ مَا أَعْطَاكَ اللَّهُ تَعَالَى النَّصْرَ عَلَى عَدُوِّكَ، فَإِنَّمَا نَحْنُ بِاللَّهِ وَبِكَ فَتَرَكَهُ رَسُولُ اللَّهِ ﷺ وَقَالَ لِحُذَيْفَةَ ادْعُ مُرَّةَ بْنَ الرَّبِيعِ وَهُوَ الَّذِي ضَرَبَ بِيَدِهِ عَلَى عَاتِقِ عَبْدِ اللَّهِ بْنِ أُبَيٍّ ثُمَّ قَالَ: تَمَطَّى، أَوْ قَالَ: تَمْطَطِي وَالنَّعِيمُ كَائِنٌ لَنَا بَعْدَهُ، نَقْتُلُ الْوَاحِدَ الْمُفْرَدَ فَيَكُونُ النَّاسُ عَامَّةً بِقَتْلِهِ مُطْمَئِنِّينَ، فَدَعَاهُ رَسُولُ اللَّهِ ﷺ فَقَالَ: "وَيْحَكَ، مَا حَمَلَكَ عَلَى أَنْ تَقُولَ الَّذِي قُلْتَ ؟ " فَقَالَ: يَا رَسُولَ اللَّهِ إِنْ كُنْتُ قُلْتُ شَيْئًا مِنْ ذَلِكَ فَإِنَّكَ الْعَالِمُ بِهِ، وَمَا قُلْتُ شَيْئًا مِنْ ذَلِكَ. فَجَمَعَهُمْ رَسُولُ اللَّهِ ﷺ وَهُمُ اثْنَا عَشَرَ رَجُلًا الَّذِينَ حَارَبُوا اللَّهَ تَعَالَى وَرَسُولَهُ، وَأَرَادُوا قَتْلَهُ، فَأَخْبَرَهُمْ رَسُولُ اللَّهِ ﷺ بِقَوْلِهِمْ وَمَنْطِقِهِمْ وَسِرِّهِمْ وَعَلَانِيَتِهِمْ، وَأَطْلَعَ اللَّهُ نَبِيَّهُ ﷺ عَلَى ذَلِكَ يُعْلِمُهُ، وَذَلِكَ قَوْلُهُ عَزَّ وَجَلَّ: وَهَمُّوا بِمَا لَمْ يَنَالُوا [التَّوْبَةِ 74] وَمَاتَ الِاثْنَا عَشَرَ مُنَافِقِينَ مُحَارِبِينَ اللَّهَ تَعَالَى وَرَسُولَهُ. قَالَ حُذَيْفَةُ - كَمَا رَوَاهُ الْبَيْهَقِيُّ: وَدَعَا عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ فَقَالَ: "اللَّهُمَّ ارْمِهِمْ بِالدُّبَيْلَةِ" قُلْنَا: يَا رَسُولَ اللَّهِ. وَمَا الدُّبَيْلَةُ ؟ قَالَ: "شِهَابٌ مِنْ نَارٍ يَقَعُ عَلَى نِيَاطِ قَلْبِ أَحَدِهِمْ فَيَهْلَكُ". وَرَوَى مُسْلِمٌ عَنْهُ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: فِي أَصْحَابِي اثْنَا عَشَرَ رَجُلًا مُنَافِقًا لَا يَدْخُلُونَ الْجَنَّةَ حَتَّى يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ ، ثَمَانِيَةٌ يَكْفِيهِمُ الدُّبَيْلَةُ، سِرَاجٌ مِنْ نَارٍ يَظْهَرُ بَيْنَ أَكْتَافِهِمْ حَتَّى يَنْجُمَ مِنْ صُدُورِهِمْ. قَالَ الْبَيْهَقِيُّ: وَرَوَيْنَا عَنْ حُذَيْفَةَ ؓ أَنَّهُمْ كَانُوا أَرْبَعَةَ عَشَرَ - أَوْ خَمْسَةَ عَشَرَ. فائدة عقب ابن القيم على سِيَاقِ مَا ذَكَرَهُ من رواية ابْنُ إِسْحَاقَ فقال: في روايته وَهْمٌ مِنْ وُجُوهٍ: أَحَدُهَا: أَنَّ النَّبِيَّ ﷺ أَسَرَّ إِلَى حذيفة أَسْمَاءَ أُولَئِكَ الْمُنَافِقِينَ ، وَلَمْ يُطْلِعْ عَلَيْهِمْ أَحَدًا غَيْرَهُ، وَبِذَلِكَ كَانَ يُقَالُ لحذيفة: إِنَّهُ صَاحِبُ السِّرِّ الَّذِي لَا يَعْلَمُهُ غَيْرُهُ، وَلَمْ يَكُنْ عمر وَلَا غَيْرُهُ يَعْلَمُ أَسْمَاءَهُمْ، وَكَانَ إِذَا مَاتَ الرَّجُلُ وَشَكُّوا فِيهِ (يَقُولُ عمر: انْظُرُوا، فَإِنْ صَلَّى عَلَيْهِ حذيفة، وَإِلَّا فَهُوَ مُنَافِقٌ مِنْهُمْ ) الثَّانِي: مَا ذَكَرْنَاهُ مِنْ قَوْلِهِ: فِيهِمْ عبد الله بن أبي، وَهُوَ وَهْمٌ ظَاهِرٌ، وَقَدْ ذَكَرَ ابْنُ إِسْحَاقَ نَفْسُهُ أَنَّ عبد الله بن أبي تَخَلَّفَ فِي غَزْوَةِ تَبُوكَ الثَّالِثُ: أَنَّ قَوْلَهُ: وسعد بن أبي سرح وَهْمٌ أَيْضًا، وَخَطَأٌ ظَاهِرٌ، فَإِنَّ سعد بن أبي سرح لَمْ يُعْرَفْ لَهُ إِسْلَامٌ الْبَتَّةَ، وَإِنَّمَا ابْنُهُ عبد الله كَانَ قَدْ أَسْلَمَ وَهَاجَرَ، ثُمَّ ارْتَدَّ وَلَحِقَ بِمَكَّةَ، حَتَّى اسْتَأْمَنَ لَهُ عثمان النَّبِيَّ ﷺ عَامَ الْفَتْحِ فَأَمَّنَهُ، وَأَسْلَمَ فَحَسُنَ إِسْلَامُهُ، وَلَمْ يَظْهَرْ مِنْهُ بَعْدَ ذَلِكَ شَيْءٌ يُنْكَرُ عَلَيْهِ، وَلَمْ يَكُنْ مَعَ هَؤُلَاءِ الِاثْنَيْ عَشَرَ الْبَتَّةَ، فَمَا أَدْرِي مَا هَذَا الْخَطَأُ الْفَاحِشُ الرَّابِعُ: قَوْلُهُ: وَكَانَ أبو عامر رَأْسَهُمْ، وَهَذَا وَهْمٌ ظَاهِرٌ لَا يَخْفَى عَلَى مَنْ دُونَ ابْنِ إِسْحَاقَ، بَلْ هُوَ نَفْسُهُ قَدْ ذَكَرَ قِصَّةَ أبي عامر هَذَا فِي قِصَّةِ الْهِجْرَةِ، عَنْ عَاصِمِ بْنِ عُمَرَ بْنِ قَتَادَةَ، أَنَّ أبا عامر لَمَّا هَاجَرَ رَسُولُ اللَّهِ ﷺ إِلَى الْمَدِينَةِ خَرَجَ إِلَى مَكَّةَ بِبِضْعَةَ عَشَرَ رَجُلًا، فَلَمَّا افْتَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ خَرَجَ إِلَى الطَّائِفِ، فَلَمَّا أَسْلَمَ أَهْلُ الطَّائِفِ خَرَجَ إِلَى الشَّامِ، فَمَاتَ بِهَا طَرِيدًا وَحِيدًا غَرِيبًا، فَأَيْنَ كَانَ الْفَاسِقُ وَغَزْوَةُ تَبُوكَ ذَهَابًا وَإِيَابًا ذِكْرُ إِخْبَارِهِ ﷺ بِمَا قَالَهُ جَمَاعَةٌ مِنَ الْمُنَافِقِينَ الَّذِينَ خَرَجُوا مَعَهُ قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ، وَمُحَمَّدُ بْنُ عُمَرَ - رَحِمَهُمُ اللَّهُ تَعَالَى - كَانَ رَهْطٌ مِنَ الْمُنَافِقِينَ يَسِيرُونَ مَعَ رَسُولِ اللَّهِ ﷺ لَمْ يَخْرُجُوا إِلَّا رَجَاءَ الْغَنِيمَةِ مِنْهُمْ: وَدِيعَةُ بْنُ ثَابِتٍ أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ. وَالْجُلَاسُ بْنُ سُوَيْدِ بْنِ الصَّامِتِ. وَمِخْشَنُ بِالنُّونِ - قَالَ أَبُو عَمْرٍو وَابْنُ هِشَامٍ مَخْشِيٌّ بِالتَّحْتِيَّةِ - ابْنُ حُمَيْرٍ مِنْ أَشْجَعَ، حَلِيفٌ لِبَنِي سَلَمَةَ، زَادَ مُحَمَّدُ بْنُ عُمَرَ: وَثَعْلَبَةُ بْنُ حَاطِبٍ. فَقَالَ بَعْضُهُمْ لِبَعْضٍ، عِنْدَ مُحَمَّدَ بْنِ عُمَرَ: فَقَالَ ثَعْلَبَةُ بْنُ حَاطِبٍ: أَتَحْسَبُونَ جِلَادَ بَنِي الْأَصْفَرِ كَجِلَادِ الْعَرَبِ بَعْضِهِمْ بَعْضًا، لَكَأَنِيٍّ بِكُمْ غَدًا مُقَرَّنِينَ فِي الْحِبَالِ، إِرْجَافًا بِرَسُولِ اللَّهِ ﷺ وَإِرْهَابًا لِلْمُؤْمِنِينَ. وَقَالَ الْجُلَاسُ بْنُ عَمْرٍو، وَكَانَ زَوْجَ أُمِّ عُمَيْرٍ، وَكَانَ ابْنُهَا عُمَيْرٌ يَتِيمًا فِي حِجْرِهِ: وَاللَّهِ لَئِنْ كَانَ مُحَمَّدٌ صَادِقًا لَنَحْنُ شَرٌّ مِنَ الْحَمِيرِ، فَقَالَ عُمَيْرٌ: فَأَنْتَ شَرٌّ مِنَ الْحَمِيرِ، وَرَسُولُ اللَّهِ ﷺ صَادِقٌ وَأَنْتَ الْكَاذِبُ، فَقَالَ مِخْشَنُ بْنُ حُمَيْرٍ: وَاللَّهِ لَوَدِدْتُ أَنْ أُقَاضِيَ عَلَى أَنْ يَضْرِبَ كُلُّ رَجُلٍ مِنَّا مِائَةَ جَلْدَةٍ، وَإِنَّنَا نَنْفَلِتُ أَنْ يَنْزِلَ فِينَا قُرْآنٌ لِمَقَالَتِكُمْ هَذِهِ ! !. فَقَالَ رَسُولُ اللَّهِ ﷺ لِعَمَّارِ بْنِ يَاسِرٍ -: "أَدْرِكِ الْقَوْمَ فَإِنَّهُمْ قَدِ اخْتَرَقُوا، فَاسْأَلْهُمْ عَمَّا قَالُوا، فَإِنْ أَنْكَرُوا فَقُلْ بَلَى قُلْتُمْ كَذَا وَكَذَا" فَانْطَلَقَ عَمَّارٌ إِلَيْهِمْ فَقَالَ لَهُمْ ذَلِكَ، فَأَتَوْا رَسُولَ اللَّهِ ﷺ يَعْتَذِرُونَ إِلَيْهِ، فَقَالَ وَدِيعَةُ بْنُ ثَابِتٍ وَرَسُولُ اللَّهِ ﷺ عَلَى نَاقَتِهِ وَقَدْ أَخَذَ وَدِيعَةُ بْنُ ثَابِتٍ بِحِقْبِهَا وَرِجْلَاهُ تَسْفَيَانِ الْحِجَارَةَ وَهُوَ يَقُولُ: يَا رَسُولَ اللَّهِ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ، فَأَنْزَلَ اللَّهُ تَعَالَى: وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ لا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ [التَّوْبَةِ 65، 66] وَحَلَفَ الْجُلَاسُ مَا قَالَ مِنْ ذَلِكَ شَيْئًا، فَأَنْزَلَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا نَقَمُوا إِلا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ [التَّوْبَةِ 74]. وَقَالَ مِخْشَنٌ: يَا رَسُولَ اللَّهِ، قَعَدَ بِي اسْمِي وَاسْمُ أَبِي، فَسَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ الرَّحْمَنِ أَوْ عَبْدَ اللَّهِ، وَكَانَ الَّذِي عُفِيَ عَنْهُ فِي هَذِهِ الْآيَةِ، وَسَأَلَ اللَّهَ تَعَالَى أَنْ يُقْتَلَ شَهِيدًا وَلَا يُعْلَمَ بِمَكَانِهِ، فَقُتِلَ يَوْمَ الْيَمَامَةَ، وَلَمْ يُعْرَفْ لَهُ أَثَرٌ. فائدة في عدم قتله ﷺ المنافقين رغم إتيانهم بموجبات الكفر قال ابن القيم رحمه الله تعالى: تَرْكُهُ قَتْلَ الْمُنَافِقِينَ ، وَقَدْ بَلَغَهُ عَنْهُمُ الْكُفْرُ الصَّرِيحُ، فَاحْتَجَّ بِهِ مَنْ قَالَ: لَا يُقْتَلُ الزِّنْدِيقُ إِذَا أَظْهَرَ التَّوْبَةَ ; لِأَنَّهُمْ حَلَفُوا لِرَسُولِ اللَّهِ ﷺ أَنَّهُمْ مَا قَالُوا، وَهَذَا إِذَا لَمْ يَكُنْ إِنْكَارًا فَهُوَ تَوْبَةٌ وَإِقْلَاعٌ، وَقَدْ قَالَ أَصْحَابُنَا وَغَيْرُهُمْ: وَمَنْ شُهِدَ عَلَيْهِ بِالرِّدَّةِ فَشَهِدَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ لَمْ يَكْشِفْ عَنْ شَيْءٍ عَنْهُ بَعْدُ، وَقَالَ بَعْضُ الْفُقَهَاءِ: إِذَا جَحَدَ الرِّدَّةَ كَفَاهُ جَحْدُهَا، وَمَنْ لَمْ يَقْبَلْ تَوْبَةَ الزِّنْدِيقِ قَالَ: هَؤُلَاءِ لَمْ تَقُمْ عَلَيْهِمْ بَيِّنَةٌ، وَرَسُولُ اللَّهِ ﷺ لَا يَحْكُمُ عَلَيْهِمْ بِعِلْمِهِ، وَالَّذِي بَلَّغَ رَسُولَ اللَّهِ ﷺ عَنْهُمْ قَوْلَهُمْ لَمْ يُبَلِّغْهُمْ إِيَّاهُ نِصَابُ الْبَيِّنَةِ، بَلْ شَهِدَ بِهِ عَلَيْهِمْ وَاحِدٌ فَقَطْ، كَمَا شَهِدَ زَيْدُ بْنُ أَرْقَمَ وَحْدَهُ عَلَى عبد الله بن أبي، وَكَذَلِكَ غَيْرُهُ أَيْضًا إِنَّمَا شَهِدَ عَلَيْهِ وَاحِدٌ وَفِي هَذَا الْجَوَابِ نَظَرٌ، فَإِنَّ نِفَاقَ عبد الله بن أبي وَأَقْوَالَهُ فِي النِّفَاقِ كَانَتْ كَثِيرَةً جِدًّا كَالْمُتَوَاتِرَةِ عَنِ النَّبِيِّ ﷺ وَأَصْحَابِهِ، وَبَعْضُهُمْ أَقَرَّ بِلِسَانِهِ وَقَالَ: إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ، وَقَدْ وَاجَهَهُ بَعْضُ الْخَوَارِجِ فِي وَجْهِهِ بِقَوْلِهِ: إِنَّكَ لَمْ تَعْدِلْ، وَالنَّبِيُّ ﷺ لَمَّا قِيلَ لَهُ: أَلَا تَقْتُلُهُمْ ؟ لَمْ يَقُلْ: مَا قَامَتْ عَلَيْهِمْ بَيِّنَةٌ، بَلْ قَالَ: لَا يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ فَالْجَوَابُ الصَّحِيحُ إِذَنْ، أَنَّهُ كَانَ فِي تَرْكِ قَتْلِهِمْ فِي حَيَاةِ النَّبِيِّ ﷺ مَصْلَحَةٌ تَتَضَمَّنُ تَأْلِيفَ الْقُلُوبِ عَلَى رَسُولِ اللَّهِ ﷺ، وَجَمْعَ كَلِمَةِ النَّاسِ عَلَيْهِ، وَكَانَ فِي قَتْلِهِمْ تَنْفِيرٌ، وَالْإِسْلَامُ بَعْدُ فِي غُرْبَةٍ، وَرَسُولُ اللَّهِ ﷺ أَحْرَصُ شَيْءٍ عَلَى تَأْلِيفِ النَّاسِ، وَأَتْرَكُ شَيْءٍ لِمَا يُنَفِّرُهُمْ عَنِ الدُّخُولِ فِي طَاعَتِهِ، وَهَذَا أَمْرٌ كَانَ يَخْتَصُّ بِحَالِ حَيَاتِهِ ﷺ، وَكَذَلِكَ تَرْكُ قَتْلِ مَنْ طَعَنَ عَلَيْهِ فِي حُكْمِهِ بِقَوْلِهِ فِي قِصَّةِ الزبير وَخَصْمِهِ: أَنْ كَانَ ابْنَ عَمَّتِكَ وَفِي قَسْمِهِ بِقَوْلِهِ: إِنَّ هَذِهِ لَقِسْمَةٌ مَا أُرِيدَ بِهَا وَجْهُ اللَّهِ، وَقَوْلُ الْآخَرِ لَهُ: إِنَّكَ لَمْ تَعْدِلْ، فَإِنَّ هَذَا مَحْضُ حَقِّهِ، لَهُ أَنْ يَسْتَوْفِيَهِ، وَلَهُ أَنْ يَتْرُكَهُ، وَلَيْسَ لِلْأُمَّةِ بَعْدَهُ تَرْكُ اسْتِيفَاءِ حَقِّهِ، بَلْ يَتَعَيَّنُ عَلَيْهِمُ اسْتِيفَاؤُهُ، وَلَا بُدَّ وَلِتَقْرِيرِ هَذِهِ الْمَسَائِلِ مَوْضِعٌ آخَرُ، وَالْغَرَضُ التَّنْبِيهُ وَالْإِشَارَةُ.
Translation
✧ Mention of the desire of some of the hypocrites to assassinate the Messenger of Allah ﷺ on the night of the mountain pass between Tabūk and Madinah, and Allah Almighty informing His Prophet ﷺ of that Imām Aḥmad narrated from Abū al-Ṭufayl, al-Bayhaqī from Ḥudhayfah, Ibn Saʿd from Jubayr b. Muṭʿim ؓ, Ibn Abī Ḥātim and Abū al-Shaykh from al-Ḍaḥḥāk, al-Bayhaqī from ʿUrwah, and al-Bayhaqī from Ibn Isḥāq. And Muḥammad b. ʿUmar from his shaykhs—may Allah Almighty have mercy on them—that when the Messenger of Allah ﷺ was on part of the road, some of the hypocrites plotted against him and conspired among themselves to throw him from a mountain pass on the road. In one narration, they had agreed to kill the Messenger of Allah ﷺ, and they sought an opportunity to catch him off guard. When the Messenger of Allah ﷺ wanted to take the mountain pass, they wanted to take it with him, and they said: “When he enters the pass, we will push him off his mount into the valley.” But Allah Almighty informed His Messenger of their plot. So when the Messenger of Allah ﷺ reached that pass, his herald called out to the people: “The Messenger of Allah ﷺ is taking the pass, so let no one take it; travel through the bottom of the valley, for it is easier and wider for you.” So the people traveled through the bottom of the valley, except for the group that had plotted against the Messenger of Allah ﷺ. When they heard that, they prepared themselves and veiled their faces, while the Messenger of Allah ﷺ took the pass. He ordered ʿAmmār b. Yāsir to take the camel’s halter and lead it, and he ordered Ḥudhayfah b. al-Yamān to drive it from behind. While the Messenger of Allah ﷺ was traveling through the pass, he heard the sound of the group approaching him, and they startled the Messenger of Allah’s ﷺ camel so that some of his baggage fell off. Ḥamzah b. ʿAmr al-Aslamī had caught up with the Messenger of Allah ﷺ at the pass, and it was a dark night. Ḥamzah said: “Then light shone from my five fingers, and it lit up until I gathered what had fallen—the whip, the rope, and similar items.” The Messenger of Allah ﷺ became angry and ordered Ḥudhayfah to drive them back. Ḥudhayfah went back to them, having seen the anger of the Messenger of Allah ﷺ, and he had a hooked staff with him. He began striking the faces of their mounts and said: “Away with you, away with you, O enemies of Allah Almighty!” The group realized that the Messenger of Allah ﷺ had been informed of their plot, so they descended from the pass in haste until they mixed with the people. Ḥudhayfah returned until he came to the Messenger of Allah ﷺ, who said: “Strike the mount, Ḥudhayfah, and you, ʿAmmār, walk.” They hurried until he reached the top of the pass. The Messenger of Allah ﷺ exited the pass and waited for the people. He said to Ḥudhayfah: “Did you recognize anyone from the riders you drove back?” He said: “O Messenger of Allah, I recognized their mounts. The people were veiled, so I did not see them because of the darkness of the night.” He said: “Do you know what their affair was and what they intended?” They said: “No, by Allah, O Messenger of Allah.” He said: “They plotted to travel with me, and when I ascended the pass, they would crowd me and throw me from it—if Allah Almighty wills—He has informed me of their names and the names of their fathers, and I will inform you of them, if Allah Almighty wills.” They said: “Will you not order us, O Messenger of Allah, when the people come, to strike their necks?” He said: “I dislike that people should talk and say: ‘Muḥammad has laid his hand upon his companions.’” So he named them to the two of them, then said: “Keep their names secret.” He said: “Go, when morning comes, and gather them for me.” When morning came, the Messenger of Allah ﷺ said: Usayd b. al-Ḥuḍayr said to him: “O Messenger of Allah, what prevented you last night from taking the valley? It was easier than the pass.” He said: “Do you know, O Abū Yaḥyā, do you know what the hypocrites intended against me and what they planned?” They said: “We will follow him on the pass, and when night grows dark upon him, they will cut the girths of my mount and spur it until they throw me from my mount.” Usayd said: “O Messenger of Allah, the people have gathered and encamped. Order every clan to kill the man who planned this, so that a man from his own clan is the one who kills him. And if you wish—by the One who sent you with the truth—tell me their names, and I will not cease until I bring you their heads.” He said: “O Usayd, I dislike that people should say: ‘Muḥammad fought alongside a people until Allah Almighty gave him victory through them, then he turned on them and killed them.’” In another narration: “I dislike that people should say: ‘Muḥammad, when the war between him and the polytheists ended, laid his hand upon killing his companions.’” He said: “O Messenger of Allah, these are not companions.” The Messenger of Allah ﷺ said: “Do they not profess the testimony that there is no god but Allah?” He said: “Yes, [but they have no testimony].” He said: “Do they not profess that I am the Messenger of Allah?” He said: “Yes, but they have no testimony.” He said: “I have been forbidden from killing those.” Ibn Isḥāq said in the narration of Yūnus b. Bukayr: When morning came, the Messenger of Allah ﷺ said to Ḥudhayfah: “Call ʿAbd Allāh.” Al-Bayhaqī said: I think he meant Saʿd b. Abī Sarḥ’s son. In the original text: ʿAbd Allāh b. Abī Saʿd b. Abī Sarḥ. No Islam is known for the father, as pointed out in Zād al-Maʿād. Ibn Isḥāq said: “And Abū Ḥāḍir al-Aʿrābī, ʿĀmir, Abū ʿUmar, and al-Julās b. Suwayd b. al-Ṣāmit—and he is the one who said: ‘We will not desist until we throw Muḥammad from the pass. If Muḥammad and his companions are better than us, then we are indeed sheep and he is the shepherd, and we have no sense while he is the wise one.’” He ordered him to call Mujammaʿ b. Jāriyah, and Fulayḥ al-Taymī—and he is the one who stole the perfume of the Kaʿbah and apostatized from Islam, then fled through the land, so no one knows where he went. He also ordered him to call Ḥuṣayn b. Numayr, who raided the dates of the alms and stole them. The Messenger of Allah ﷺ said to him: “Woe to you, what led you to this?” He said: “I was led to it because I thought that Allah Almighty had not informed you of it. But since He has informed you of it, I testify today that you are indeed the Messenger of Allah, for I never believed in you before this hour.” The Messenger of Allah ﷺ pardoned him and forgave him because of what he had said. The Messenger of Allah ﷺ ordered Ḥudhayfah to bring him Ṭuʿmah b. Ubayriq and ʿAbd Allāh b. ʿUyaynah—and he is the one who said to his companions: “Witness this night and you will be safe for all time. By Allah, you have no choice but to kill this man.” The Messenger of Allah ﷺ called him and said: “Woe to you, what benefit would killing me have brought you if I had been killed, O enemy of Allah?” The enemy of Allah said: “O Prophet of Allah, by Allah, you will continue in goodness as long as Allah Almighty gives you victory over your enemy. We are but through Allah and through you.” So the Messenger of Allah ﷺ left him. He said to Ḥudhayfah: “Call Murrah b. al-Rabīʿ”—and he is the one who struck his hand on the shoulder of ʿAbd Allāh b. Ubayy, then said: “Stretch out,” or he said: “Stretch yourself, for comfort will be ours after him. We will kill the solitary one, and with his killing the people will be at ease.” The Messenger of Allah ﷺ called him and said: “Woe to you, what led you to say what you said?” He said: “O Messenger of Allah, if I said anything of that, you are the one who knows it, but I said nothing of it.” The Messenger of Allah ﷺ gathered them—and they were twelve men who had waged war against Allah Almighty and His Messenger and sought to kill him. The Messenger of Allah ﷺ told them what they had said, their speech, their secret and their open words, and Allah informed His Prophet ﷺ of that, making it known to him. That is His word, Mighty and Majestic: “And they resolved upon what they did not attain” [al-Tawbah 74]. The twelve hypocrites who waged war against Allah Almighty and His Messenger died. Ḥudhayfah said—as narrated by al-Bayhaqī: The Messenger of Allah ﷺ supplicated against them, saying: “O Allah, strike them with the dubaylah.” We said: “O Messenger of Allah, what is the dubaylah?” He said: “A meteor of fire that falls on the vein of the heart of one of them, and he perishes.” Muslim narrated from him that the Messenger of Allah ﷺ said: “Among my companions are twelve hypocritical men who will not enter Paradise until the camel passes through the eye of the needle. Eight of them will be sufficed by the dubaylah—a lamp of fire that appears between their shoulders until it emerges from their chests.” Al-Bayhaqī said: We narrated from Ḥudhayfah ؓ that they were fourteen—or fifteen. A note: Ibn al-Qayyim commented on the context of what he mentioned from Ibn Isḥāq’s narration, saying: In his narration there is error in several respects: First: The Prophet ﷺ confided to Ḥudhayfah the names of those hypocrites, and did not inform anyone else of them. That is why it was said of Ḥudhayfah: “He is the keeper of the secret that no one else knows.” Neither ʿUmar nor anyone else knew their names. When a man died and they were unsure about him, ʿUmar would say: “Look: if Ḥudhayfah prays over him, then he is not one of them; otherwise, he is a hypocrite from among them.” Second: What we mentioned about his statement that ʿAbd Allāh b. Ubayy was among them is a clear error. Ibn Isḥāq himself mentioned that ʿAbd Allāh b. Ubayy stayed behind during the expedition of Tabūk. Third: His statement about Saʿd b. Abī Sarḥ is also an error and a clear mistake, for no Islam is known for Saʿd b. Abī Sarḥ at all. Rather, it was his son ʿAbd Allāh who had embraced Islam and emigrated, then apostatized and joined Makkah. ʿUthmān sought security for him from the Prophet ﷺ in the year of the conquest, and he granted it. He embraced Islam, and his Islam was good. Nothing blameworthy appeared from him after that. He was not with these twelve at all. I do not know what this gross error is. Fourth: His statement that Abū ʿĀmir was their leader is a clear error that would not escape anyone less than Ibn Isḥāq. He himself mentioned the story of this Abū ʿĀmir in the story of the Hijrah, from ʿĀṣim b. ʿUmar b. Qatādah, that when the Messenger of Allah ﷺ emigrated to Madinah, Abū ʿĀmir went out to Makkah with some odd number of men. When the Messenger of Allah ﷺ conquered Makkah, he went out to al-Ṭāʾif. When the people of al-Ṭāʾif embraced Islam, he went out to Syria and died there, outcast, alone, and a stranger. So where was the profligate during the expedition of Tabūk, going and returning? Mention of his ﷺ informing about what a group of the hypocrites who went out with him said Muḥammad b. Isḥāq and Muḥammad b. ʿUmar—may Allah Almighty have mercy on them—said: A party of hypocrites traveled with the Messenger of Allah ﷺ, having gone out only in hope of spoils. Among them: Wadīʿah b. Thābit, the brother of the Banū ʿAmr b. ʿAwf; Al-Julās b. Suwayd b. al-Ṣāmit; And Mikhshan—with a nūn; Abū ʿAmr and Ibn Hishām said Makhshī with a yāʾ—b. Ḥumayr of Ashjaʿ, an ally of the Banū Salamah. Muḥammad b. ʿUmar added: And Thaʿlabah b. Ḥāṭib. Some of them said to others—according to Muḥammad b. ʿUmar: Thaʿlabah b. Ḥāṭib said: “Do you reckon that fighting the Banū al-Aṣfar is like the Arabs fighting one another? By Allah, I can see you tomorrow bound together in ropes,” spreading rumors about the Messenger of Allah ﷺ and terrorizing the believers. Al-Julās b. ʿAmr—who was the husband of Umm ʿUmayr, and her son ʿUmayr was an orphan in his care—said: “By Allah, if Muḥammad is truthful, then we are worse than donkeys.” ʿUmayr said: “You are worse than donkeys. The Messenger of Allah ﷺ is truthful, and you are the liar.” Mikhshan b. Ḥumayr said: “By Allah, I wish I could bargain that each man of us be given a hundred lashes, and that we escape having Qur’an revealed about us because of this statement of yours!” The Messenger of Allah ﷺ said to ʿAmmār b. Yāsir: “Catch up with the people, for they have gone too far. Ask them about what they said, and if they deny it, say: ‘Indeed, you said such-and-such.’” ʿAmmār went to them and said that to them. They came to the Messenger of Allah ﷺ to offer excuses. Wadīʿah b. Thābit spoke while the Messenger of Allah ﷺ was on his camel, and Wadīʿah b. Thābit had taken hold of its girth, with his legs kicking up stones, and he was saying: “O Messenger of Allah, we were only jesting and playing.” Then Allah Almighty revealed: “And if you ask them, they will surely say: ‘We were only jesting and playing.’ Say: ‘Is it Allah and His verses and His Messenger that you were mocking? Make no excuse; you have disbelieved after your belief’” [al-Tawbah 65–66]. Al-Julās swore that he had said nothing of that, so Allah, Glorified and Exalted, revealed: “They swear by Allah that they did not say it, but they did say the word of disbelief and disbelieved after their Islam, and they resolved upon what they did not attain. They were resentful only because Allah and His Messenger enriched them of His bounty” [al-Tawbah 74]. Mikhshan said: “O Messenger of Allah, my name and my father’s name have caused me to sit down.” So the Messenger of Allah ﷺ named him ʿAbd al-Raḥmān or ʿAbd Allāh. He was the one forgiven in this verse. He asked Allah Almighty to be killed as a martyr without his place being known, and he was killed on the day of al-Yamāmah, and no trace of him was known. A note on his ﷺ not killing the hypocrites despite their committing acts requiring disbelief: Ibn al-Qayyim, may Allah Almighty have mercy on him, said: His refraining from killing the hypocrites, after clear disbelief from them had reached him, was used as evidence by those who say that a zindīq is not killed if he shows repentance, because they swore to the Messenger of Allah ﷺ that they had not said it, and if this is not a denial, then it is repentance and cessation. Our companions and others said: “Whoever is testified against for apostasy, then testifies that there is no god but Allah and that Muḥammad is the Messenger of Allah, nothing further is investigated against him.” Some jurists said: “If he denies the apostasy, his denial suffices.” Those who do not accept the repentance of a zindīq said: “No clear evidence was established against these people, and the Messenger of Allah ﷺ does not judge against them based on his own knowledge. What reached the Messenger of Allah ﷺ about their speech did not come through the requisite number of witnesses; rather, only one person testified against them, just as Zayd b. Arqam alone testified against ʿAbd Allāh b. Ubayy, and likewise only one person testified in other cases.” There is a problem with this answer, for the hypocrisy of ʿAbd Allāh b. Ubayy and his statements of hypocrisy were very numerous, nearly mutawātir from the Prophet ﷺ and his companions. Some of them confessed with his own tongue and said: “We were only jesting and playing.” One of the Khawārij confronted him to his face saying: “You have not acted justly.” When it was said to the Prophet ﷺ: “Will you not kill them?” he did not say: “No evidence has been established against them,” but rather said: “People will not say that Muḥammad kills his companions.” So the correct answer is that in refraining from killing them during the lifetime of the Prophet ﷺ there was a benefit that included winning hearts to the Messenger of Allah ﷺ and uniting the people around him. Killing them would have repelled people, while Islam was still in its early days of strangeness. The Messenger of Allah ﷺ was most eager to win people over and most averse to anything that would drive them away from entering into obedience to him. This was something specific to the state of his lifetime ﷺ. Likewise, his refraining from killing someone who criticized his judgment by saying, in the story of al-Zubayr and his adversary: “If he was the son of your paternal aunt…” And concerning his swearing by his saying: 'Verily, this is a division in which I did not intend the Face of Allah,' and the other's saying to him: 'Verily, you have not acted justly,' for this is the pure due belonging to him, which he may demand in full or relinquish. The community after him does not have the option of relinquishing the demand of his due; rather, it is incumbent upon them to demand it in full, and there is no alternative. The elaboration of these issues belongs elsewhere; the purpose here is to alert and point out.
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