Tarikh (al-Tabari) 1558
The Expedition of Tabūk
قِصَّةُ مَسْجِدِ الضِّرَارِ . قَالَ اللَّهُ تَعَالَى: وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ وَلَيَحْلِفُنَّ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ لَا تَقُمْ فِيهِ أَبَدًا لَمَسْجِدٌ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ أَحَقُّ أَنْ تَقُومَ فِيهِ فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ أَفَمَنْ أَسَّسَ بُنْيَانَهُ عَلَى تَقْوَى مِنَ اللَّهِ وَرِضْوَانٍ خَيْرٌ أَمْ مَنْ أَسَّسَ بُنْيَانَهُ عَلَى شَفَا جُرُفٍ هَارٍ فَانْهَارَ بِهِ فِي نَارِ جَهَنَّمَ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ لَا يَزَالُ بُنْيَانُهُمُ الَّذِي بَنَوْا رِيبَةً فِي قُلُوبِهِمْ إِلَّا أَنْ تَقَطَّعَ قُلُوبُهُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ ( التَّوْبَةِ: 107 - 110 ). وَذَكَرَ ابْنُ إِسْحَاقَ كَيْفِيَّةَ بِنَاءِ هَذَا الْمَسْجِدِ الظَّالِمِ أَهْلُهُ، وَكَيْفِيَّةَ أَمْرِ رَسُولِ اللَّهِ ﷺ بِخَرَابِهِ مَرْجِعَهُ مِنْ تَبُوكَ قَبْلَ دُخُولِهِ الْمَدِينَةَ. وَمَضْمُونُ ذَلِكَ ; أَنَّ طَائِفَةً مِنَ الْمُنَافِقِينَ بَنَوْا صُورَةَ مَسْجِدٍ قَرِيبًا مِنْ مَسْجِدِ قُبَاءٍ وَأَرَادُوا أَنْ يُصَلِّيَ لَهُمْ رَسُولُ اللَّهِ ﷺ فِيهِ ; حَتَّى يَرُوجَ لَهُمْ مَا أَرَادُوهُ مِنَ الْفَسَادِ وَالْكُفْرِ وَالْعِنَادِ، فَعَصَمَ اللَّهُ رَسُولَهُ ﷺ مِنَ الصَّلَاةِ فِيهِ، وَذَلِكَ أَنَّهُ كَانَ عَلَى جَنَاحِ سَفَرٍ إِلَى تَبُوكَ، فَلَمَّا رَجَعَ مِنْهَا فَنَزَلَ بِذِي أَوَانٍ - مَكَانٌ بَيْنَهُ وَبَيْنَ الْمَدِينَةِ سَاعَةٌ - نَزَلَ عَلَيْهِ الْوَحْيُ فِي شَأْنِ هَذَا الْمَسْجِدِ، وَهُوَ قَوْلُهُ تَعَالَى: وَالَّذِينَ اتَّخَذُوا مَسْجِدًا ضِرَارًا وَكُفْرًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ الْآيَةَ. أَمَّا قَوْلُهُ: ( ضِرَارًا ) فَلِأَنَّهُمُ أَرَادُوا مُضَاهَاةَ مَسْجِدِ قُبَاءٍ، ( وَكُفْرًا ) بِاللَّهِ لَا لِلْإِيمَانِ بِهِ، ( وَتَفْرِيقًا ) لِلْجَمَاعَةِ عَنْ مَسْجِدِ قُبَاءٍ وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ وَهُوَ أَبُو عَامِرٍ الرَّاهِبُ الْفَاسِقُ، قَبَّحَهُ اللَّهُ، وَذَلِكَ أَنَّهُ لَمَّا دَعَاهُ رَسُولُ اللَّهِ ﷺ إِلَى الْإِسْلَامِ فَأَبَى عَلَيْهِ، ذَهَبَ إِلَى أَهْلِ مَكَّةَ فَاسْتَنْفَرَهُمْ فَجَاءُوا عَامَ أُحُدٍ فَكَانَ مِنْ أَمْرِهِمْ مَا قَدَّمْنَاهُ، فَلَمَّا لَمْ يَنْهَضْ أَمْرُهُ ذَهَبَ إِلَى مَلِكِ الرُّومِ قَيْصَرَ ; لِيَسْتَنْصِرَهُ عَلَى رَسُولِ اللَّهِ ﷺ، وَكَانَ أَبُو عَامِرٍ عَلَى دِينِ هِرَقْلَ مِمَّنْ تَنْصَرَّ مَعَهُمْ مِنَ الْعَرَبِ، وَكَانَ يَكْتُبُ إِلَى إِخْوَانِهِ الَّذِينَ نَافَقُوا يَعِدُهُمْ وَيُمَنِّيهِمْ، وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا، فَكَانَتْ مُكَاتَبَاتُهُ وَرُسُلُهُ تَفِدُ إِلَيْهِمْ كُلَّ حِينٍ، فَبَنَوْا هَذَا الْمَسْجِدَ فِي الصُّورَةِ الظَّاهِرَةِ، وَبَاطِنُهُ دَارُ حَرْبٍ وَمَقَرٌّ لِمَنْ يَفِدُ مِنْ عِنْدِ أَبِي عَامِرٍ الرَّاهِبِ وَمُجَمِّعٌ لِمَنْ هُوَ عَلَى طَرِيقَتِهِمْ مِنَ الْمُنَافِقِينَ، وَلِهَذَا قَالَ تَعَالَى: وَإِرْصَادًا لِمَنْ حَارَبَ اللَّهَ وَرَسُولَهُ مِنْ قَبْلُ. ثُمَّ قَالَ: ( وَلَيَحْلِفُنَّ ). أَيِ الَّذِينَ بَنَوْهُ إِنْ أَرَدْنَا إِلَّا الْحُسْنَى أَيْ إِنَّمَا أَرَدْنَا بِبِنَائِهِ الْخَيْرَ. قَالَ اللَّهُ تَعَالَى: وَاللَّهُ يَشْهَدُ إِنَّهُمْ لَكَاذِبُونَ. ثُمَّ قَالَ اللَّهُ تَعَالَى لِرَسُولِهِ: لَا تَقُمْ فِيهِ أَبَدًا فَنَهَاهُ عَنِ الْقِيَامِ فِيهِ لِئَلَّا يُقَرِّرَ أَمْرَهُ، ثُمَّ أَمَرَهُ وَحَثَّهُ عَلَى الْقِيَامِ فِي الْمَسْجِدِ الَّذِي أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ، وَهُوَ مَسْجِدُ قُبَاءٍ لِمَا دَلَّ عَلَيْهِ السِّيَاقُ، وَالْأَحَادِيثُ الْوَارِدَةُ فِي الثَّنَاءِ عَلَى تَطْهِيرِ أَهْلِهِ مُشِيرَةٌ إِلَيْهِ، وَمَا ثَبَتَ فِي " صَحِيحِ مُسْلِمٍ " مِنْ أَنَّهُ مَسْجِدُ رَسُولِ اللَّهِ ﷺ لَا يُنَافِي مَا تَقَدَّمَ ; لِأَنَّهُ إِذَا كَانَ مَسْجِدُ قُبَاءٍ أُسِّسَ عَلَى التَّقْوَى مِنْ أَوَّلِ يَوْمٍ فَمَسْجِدُ الرَّسُولِ أَوْلَى بِذَلِكَ وَأَحْرَى، وَأَثْبَتُ فِي الْفَضْلِ مِنْهُ وَأَقْوَى. وَالْمَقْصُودُ أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا نَزَلَ بِذِي أَوَانٍ دَعَا مَالِكَ بْنَ الدُّخْشُمِ وَمَعْنَ بْنَ عَدِيٍّ - أَوْ أَخَاهُ عَاصِمَ بْنَ عَدِيٍّ - ؓ، فَأَمَرَهُمَا أَنَّ يَذْهَبَا إِلَى هَذَا الْمَسْجِدِ الظَّالِمِ أَهْلُهُ فَيُحَرِّقَاهُ بِالنَّارِ، فَذَهَبَا فَحَرَّقَاهُ بِالنَّارِ، وَتَفَرَّقَ عَنْهُ أَهْلُهُ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ الَّذِينَ بَنَوْهُ اثْنَيْ عَشَرَ رَجُلًا وَهُمْ خِذَامُ بْنُ خَالِدٍ - وَفِي جَنْبِ دَارِهِ كَانَ بِنَاءُ هَذَا الْمَسْجِدِ - وَثَعْلَبَةُ بْنُ حَاطِبٍ وَمُعَتِّبُ بْنُ قُشَيْرٍ وَأَبُو حَبِيبَةَ بْنُ الْأَزْعَرِ وَعَبَّادُ بْنُ حُنَيْفٍ أَخُو سَهْلِ بْنِ حُنَيْفٍ وَجَارِيَةُ بْنُ عَامِرٍ وَابْنَاهُ مُجَمِّعٌ وَزَيْدٌ وَنَبْتَلُ بْنُ الْحَارِثِ وَبَحْزَجٌ وَهُوَ إِلَى بَنِي ضُبَيْعَةَ، وَبِجَادُ بْنُ عُثْمَانَ وَهُوَ مِنْ بَنِي ضُبَيْعَةَ، وَوَدِيعَةُ بْنُ ثَابِتٍ وَهُوَ إِلَى بَنِي أُمَيَّةَ. فائدة في هدم وتحريق أمكنة المعصية والشرك فَصْلٌ وَمِنْهَا: تَحْرِيقُ أَمْكِنَةِ الْمَعْصِيَةِ الَّتِي يُعْصَى اللَّهُ وَرَسُولُهُ فِيهَا وَهَدْمُهَا، كَمَا حَرَقَ رَسُولُ اللَّهِ ﷺ مَسْجِدَ الضِّرَارِ وَأَمَرَ بِهَدْمِهِ، وَهُوَ مَسْجِدٌ يُصَلَّى فِيهِ وَيُذْكَرُ اسْمُ اللَّهِ فِيهِ ; لَمَّا كَانَ بِنَاؤُهُ ضِرَارًا وَتَفْرِيقًا بَيْنَ الْمُؤْمِنِينَ وَمَأْوًى لِلْمُنَافِقِينَ، وَكُلُّ مَكَانٍ هَذَا شَأْنُهُ فَوَاجِبٌ عَلَى الْإِمَامِ تَعْطِيلُهُ، إِمَّا بِهَدْمٍ وَتَحْرِيقٍ، وَإِمَّا بِتَغْيِيرِ صُورَتِهِ وَإِخْرَاجِهِ عَمَّا وُضِعَ لَهُ، وَإِذَا كَانَ هَذَا شَأْنَ مَسْجِدِ الضِّرَارِ فَمَشَاهِدُ الشِّرْكِ الَّتِي تَدْعُو سَدَنَتُهَا إِلَى اتِّخَاذِ مَنْ فِيهَا أَنْدَادًا مِنْ دُونِ اللَّهِ أَحَقُّ بِالْهَدْمِ وَأَوْجَبُ، وَكَذَلِكَ مَحَالُّ الْمَعَاصِي وَالْفُسُوقِ كَالْحَانَاتِ وَبُيُوتِ الْخَمَّارِينَ وَأَرْبَابِ الْمُنْكَرَاتِ وَقَدْ حَرَقَ عُمَرُ بْنُ الْخَطَّابِ قَرْيَةً بِكَمَالِهَا يُبَاعُ فِيهَا الْخَمْرُ، وَحَرَقَ حَانُوتَ رويشد الثقفي وَسَمَّاهُ فُوَيْسِقًا، وَحَرَقَ قَصْرَ سعد عَلَيْهِ لَمَّا احْتَجَبَ فِيهِ عَنِ الرَّعِيَّةِ. وَهَمَّ رَسُولُ اللَّهِ ﷺ بِتَحْرِيقِ بُيُوتِ تَارِكِي حُضُورِ الْجَمَاعَةِ وَالْجُمُعَةِ، وَإِنَّمَا مَنَعَهُ مَنْ فِيهَا مِنَ النِّسَاءِ وَالذُّرِّيَّةِ الَّذِينَ لَا تَجِبُ عَلَيْهِمْ كَمَا أَخْبَرَ هُوَ عَنْ ذَلِكَ وَمِنْهَا: أَنَّ الْوَقْفَ لَا يَصِحُّ عَلَى غَيْرِ بِرٍّ وَلَا قُرْبَةٍ ، كَمَا لَمْ يَصِحَّ وَقْفُ هَذَا الْمَسْجِدِ، وَعَلَى هَذَا: فَيُهْدَمُ الْمَسْجِدُ إِذَا بُنِيَ عَلَى قَبْرٍ ، كَمَا يُنْبَشُ الْمَيِّتُ إِذَا دُفِنَ فِي الْمَسْجِدِ ، نَصَّ عَلَى ذَلِكَ الْإِمَامُ أَحْمَدُ وَغَيْرُهُ، فَلَا يَجْتَمِعُ فِي دِينِ الْإِسْلَامِ مَسْجِدٌ وَقَبْرٌ، بَلْ أَيُّهُمَا طَرَأَ عَلَى الْآخَرِ مَنَعَ مِنْهُ، وَكَانَ الْحُكْمُ لِلسَّابِقِ، فَلَوْ وُضِعَا مَعًا لَمْ يَجُزْ، وَلَا يَصِحُّ هَذَا الْوَقْفُ، وَلَا يَجُوزُ، وَلَا تَصِحُّ الصَّلَاةُ فِي هَذَا الْمَسْجِدِ ; لِنَهْيِ رَسُولِ اللَّهِ ﷺ عَنْ ذَلِكَ وَلَعْنِهِ مَنِ اتَّخَذَ الْقَبْرَ مَسْجِدًا أَوْ أَوْقَدَ عَلَيْهِ سِرَاجًا، فَهَذَا دِينُ الْإِسْلَامِ الَّذِي بَعَثَ اللَّهُ بِهِ رَسُولَهُ وَنَبِيَّهُ، وَغُرْبَتُهُ بَيْنَ النَّاسِ كَمَا تَرَى [ مَسَاجِدُ الرَّسُولِ فِيمَا بَيْنَ الْمَدِينَةِ إلَى تَبُوكَ ] وَكَانَتْ مَسَاجِدُ رَسُولِ اللَّهِ ﷺ فِيمَا بَيْنَ الْمَدِينَةِ إلَى تَبُوكَ مَعْلُومَةً مُسَمَّاةً: مَسْجِدٌ بِتَبُوكَ، وَمَسْجِدٌ بِثَنِيَّةِ مِدْرَانَ، وَمَسْجِدٌ بِذَاتِ الزِّرَابِ، وَمَسْجِدٌ بِالْأَخْضَرِ، وَمَسْجِدٌ بِذَاتِ الْخِطْمِيِّ، وَمَسْجِدٌ بِأَلَاءَ، وَمَسْجِدٌ بِطَرَفِ الْبَتْرَاءِ، مِنْ ذَنْبِ كَوَاكِبٍ، وَمَسْجِدٌ بِالشِّقِّ، شِقَّ تَارَا، وَمَسْجِدٌ بِذِي الْجِيفَةِ، وَمَسْجِدٌ بِصَدْرِ حَوْضَى، وَمَسْجِدٌ بِالْحِجْرِ، وَمَسْجِدٌ بِالصَّعِيدِ، وَمَسْجِدٌ بِالْوَادِي، الْيَوْمَ، وَادِي الْقُرَى، وَمَسْجِدٌ بِالرَّقُعَةِ مِنْ الشِّقَّةِ، شِقَّةِ بَنِي عُذْرَةَ، وَمَسْجِدٌ بِذِي الْمَرْوَةِ، وَمَسْجِدٌ بِالْفَيْفَاءِ، وَمَسْجِدٌ بِذِي خُشُبٍ.
Translation
✧ The Story of the Mosque of Ḍirār. Allah, Exalted is He, said: “And those who took a mosque for harm and disbelief and to divide the believers and as a station for whoever had warred against Allah and His Messenger before. And they will surely swear, ‘We intended nothing but good.’ And Allah bears witness that they are liars. Do not stand in it ever. A mosque founded on piety from the first day is more worthy that you stand in it. In it are men who love to purify themselves, and Allah loves those who purify themselves. Is one who founded his building on piety from Allah and [seeking] His approval better, or one who founded his building on the edge of a crumbling bank, so it collapsed with him into the fire of Hell? And Allah does not guide the wrongdoing people. Their building which they built will not cease to be a cause of doubt in their hearts until their hearts are cut to pieces. And Allah is Knowing, Wise” (Al-Tawbah: 107–110). Ibn Isḥāq mentioned the manner in which this mosque, whose people were wrongdoers, was built, and the manner in which the Messenger of Allah ﷺ ordered its destruction upon his return from Tabūk before entering Madinah. The gist of that is that a group of hypocrites built what appeared to be a mosque near the Mosque of Qubāʾ, and they wanted the Messenger of Allah ﷺ to pray in it for them, so that the corruption, disbelief, and obstinacy they intended might gain currency. But Allah protected His Messenger ﷺ from praying in it. That was because he was on the point of traveling to Tabūk. When he returned from it and halted at Dhū Awān—a place between it and Madinah at a distance of an hour—revelation came down to him concerning this mosque, namely His saying, Exalted is He: “And those who took a mosque for harm and disbelief and to divide the believers and as a station for whoever had warred against Allah and His Messenger before,” the verse. As for His saying “for harm,” it is because they intended to rival the Mosque of Qubāʾ; “and disbelief” in Allah, not for faith in Him; “and to divide” the congregation from the Mosque of Qubāʾ; “and as a station for whoever had warred against Allah and His Messenger before,” namely Abū ʿĀmir the monk, the transgressor, may Allah disfigure him. That was because when the Messenger of Allah ﷺ called him to Islam and he refused, he went to the people of Makkah and incited them, and they came in the year of Uḥud, and what happened with them was as we have mentioned. When his affair did not succeed, he went to the king of the Romans, Caesar, to seek his aid against the Messenger of Allah ﷺ. Abū ʿĀmir was upon the religion of Heraclius, one of the Arabs who had Christianized along with them. He used to write to his brothers who had acted hypocritically, promising them and filling them with false hopes—and Satan promises them nothing but delusion. His letters and messengers kept coming to them at all times. So they built this mosque in outward appearance, but its interior was a house of war and a base for whoever came from Abū ʿĀmir the monk, and a gathering place for those of the hypocrites who followed their way. For this reason, Exalted is He, said: “And as a station for whoever had warred against Allah and His Messenger before.” Then He said: “And they will surely swear,” meaning those who built it, “We intended nothing but good,” meaning we only intended good by building it. Allah, Exalted is He, said: “And Allah bears witness that they are liars.” Then Allah, Exalted is He, said to His Messenger: “Do not stand in it ever,” forbidding him from standing in it lest its affair be confirmed. Then He commanded him and urged him to stand in the mosque founded on piety from the first day, which is the Mosque of Qubāʾ, as indicated by the context. The ḥadīths that praise the purification of its people point to it. What is established in Ṣaḥīḥ Muslim that it is the Mosque of the Messenger of Allah ﷺ does not contradict what precedes, because if the Mosque of Qubāʾ was founded on piety from the first day, then the Mosque of the Messenger is more deserving of that and more worthy, and more firmly established in virtue and stronger. The point is that when the Messenger of Allah ﷺ halted at Dhū Awān, he summoned Mālik b. al-Dukhshum and Maʿn b. ʿAdī—or his brother ʿĀṣim b. ʿAdī— ؓ and ordered them to go to this mosque whose people were wrongdoers and burn it with fire. So they went and burned it with fire, and its people dispersed from it. Ibn Isḥāq said: Those who built it were twelve men: Khidhām b. Khālid—and it was beside his house that this mosque was built—Thaʿlabah b. Ḥāṭib, Muʿattib b. Qushayr, Abū Ḥabībah b. al-Azʿar, ʿAbbād b. Ḥunayf, the brother of Sahl b. Ḥunayf, Jāriyah b. ʿĀmir and his two sons Mujammiʿ and Zayd, Nabtal b. al-Ḥārith, Baḥzaj, who belonged to Banū Ḍubayʿah, Bijād b. ʿUthmān, who was from Banū Ḍubayʿah, and Wadīʿah b. Thābit, who belonged to Banū Umayyah. A note on the demolition and burning of places of sin and polytheism. Section. Among them is the burning of places of sin where Allah and His Messenger are disobeyed, and their demolition, just as the Messenger of Allah ﷺ burned the Mosque of Ḍirār and ordered its demolition. It was a mosque in which prayer was performed and the name of Allah was mentioned, but because its construction was for harm and to divide the believers and a shelter for the hypocrites, every place of such character, it is obligatory upon the imam to shut it down, either by demolition and burning, or by changing its form and removing it from what it was designated for. If this was the case of the Mosque of Ḍirār, then the shrines of polytheism whose custodians call people to take those within them as rivals besides Allah are more deserving of demolition and more obligatory. Likewise, the locations of sins and wickedness, such as taverns, the houses of wine sellers, and the venues of those who commit abominations. ʿUmar b. al-Khaṭṭāb burned an entire village where wine was sold, burned the shop of Ruwayshid al-Thaqafī and called him Fuwaysiq, and burned the palace of Saʿd when he secluded himself in it from the people. The Messenger of Allah ﷺ considered burning the houses of those who failed to attend the congregational and Friday prayers, and only the presence of women and children in them, upon whom it was not obligatory, prevented him, as he himself reported. Among them is that a waqf is not valid except for piety and nearness to Allah, just as the waqf of this mosque was not valid. Based on this, the mosque is demolished if it is built over a grave, just as the dead person is exhumed if he is buried in the mosque. Imam Aḥmad and others explicitly stated this. A mosque and a grave do not coexist in the religion of Islam; rather, whichever arrives later upon the other is prevented, and the ruling goes to the earlier one. If both are established together, it is not permissible, and this waqf is not valid, and prayer in this mosque is not valid, because of the prohibition of the Messenger of Allah ﷺ and his cursing of whoever takes a grave as a mosque or lights a lamp over it. This is the religion of Islam with which Allah sent His Messenger and Prophet, and its strangeness among the people is as you see. [The mosques of the Messenger between Madinah and Tabūk] The mosques of the Messenger of Allah ﷺ between Madinah and Tabūk were known and named: a mosque at Tabūk, a mosque at Thaniyyat Midrān, a mosque at Dhāt al-Zirāb, a mosque at al-Akhḍar, a mosque at Dhāt al-Khiṭmī, a mosque at Alāʾ, a mosque at the edge of al-Batrāʾ, from Dhanb Kawākib, a mosque at al-Shaqq, Shaqq Tārā, a mosque at Dhī al-Jīfah, a mosque at Ṣadr Ḥawḍā, a mosque at al-Ḥijr, a mosque at al-Ṣaʿīd, a mosque at al-Wādī, today Wādī al-Qurā, a mosque at al-Raqʿah of al-Shaqqah, Shaqqat Banī ʿUdhrah, a mosque at Dhī al-Marwah, a mosque at al-Fayfāʾ, and a mosque at Dhī Khushub.
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