Tarikh (al-Tabari) 1670
The detachment of Usāmah b. Zayd ᴿᴬ to al-Balqāʾ
سَرِيَّةُ أُسَامَةَ بْنِ زَيْدٍ فِي هَذِهِ السَّرِيَّةِ بَعَثَ النَّبِيُّ ﷺ أُسَامَةَ بْنَ زَيْدٍ إِلَى الْبَلْقَاءِ مِنَ الشَّامِ حَيْثُ قُتِلَ أَبُوهُ وَجَعْفَرٌ وَابْنُ رَوَاحَةَ، وَذَلِكَ فِي السَّنَةِ الْحَادِيَةَ عَشْرَ مِنَ الْهِجْرَةِ، وَقَدْ عَقَدَ لَهُ النَّبِيُّ ﷺ اللِّوَاءَ بِيَدِهِ وَخَرَجَ مَعَهُ فِي جَيْشِهِ وُجُوهُ الصَّحَابَةِ مِنَ الْمُهَاجِرِينَ وَالْأَنْصَارِ فِيهِمْ أَبُو بَكْرٍ وَعُمَرُ وَأَبُو عُبَيْدَةَ وَسَعْدٌ رَضِيَ اللَّهُ عَنِ الْجَمِيعِ. خَرَجَ أُسَامَةُ بِالْجَيْشِ وَعَسْكَرَ فِي الْجُرْفِ، فَبَيْنَمَا هُوَ كَذَلِكَ تُوَفِّي النَّبِيُّ ﷺ، وَنَجَمَ النِّفَاقُ وَارْتَدَّ كَثِيرٌ مِنَ الْعَرَبِ وَثَبَتَ آخَرُونَ، وَلَمْ تُقَمِ الْجُمُعَةُ إِلَّا فِي مَكَّةَ وَالْمَدِينَةِ، فَأَشَارَ بَعْضُ الصَّحَابَةِ عَلَى أَبِي بَكْرٍ بِإِبْقَاءِ جَيْشِ أُسَامَةَ فَأَبَى عَلَيْهِمْ ؓ، فَأَنَفَذَ بَعْثَ أُسَامَةَ وَخَرَجَ مَعَهُ بِنَفْسِهِ يُوصِيهِ وَاسْتَطْلَقَ مِنْهُمْ عُمَرُ ؓ أَنْ يُبْقِيَهُ مَعَهُ فَأَطْلَقَهُ لَهُ، فَكَانَتِ الْمَصْلَحَةُ فِي ذَلِكَ، وَسَمِعَ بِخُرُوجِهِمُ الْعَرَبُ فَهَابُوا الْمُسْلِمِينَ، فَذَهَبَ وَلَمْ يَلْقَ كَيْدًا وَآبُوا سَالِمِينَ غَانِمِينَ فَوَجَّهَهُمُ الصِّدِّيقُ بَعْدَ ذَلِكَ لِقِتَالِ الْمُرْتَدِّينَ وَمَانِعِي الزَّكَاةِ. رُسُلُ رَسُولِ اللَّهِ ﷺ وَمُكَاتَبَاتُهُ إِلَى الْمُلُوكِ وَنَحْوِهِمْ فِي ذِي الْحِجَّةِ مِنْ سَنَةِ سِتٍّ مِنَ الْهِجْرَةِ وَبَعْدَ صُلْحِ الْحُدَيْبِيَةِ بَدَأَ النَّبِيُّ ﷺ بِإِرْسَالِ الرُّسُلِ إِلَى الْمُلُوكِ يَدْعُوهُمْ إِلَى الْإِسْلَامِ، فَقِيلَ لِلنَّبِيِّ ﷺ إِنَّ الْمُلُوكَ لَا يَقْرَؤُونَ كِتَابًا إِلَّا مَخْتُومًا فَاتَّخَذَ النَّبِيُّ ﷺ خَاتَمًا يَوْمَئِذٍ مِنْ فِضَّةٍ نَقْشُهُ ثَلَاثَةُ أَسْطُرٍ: مُحَمَّدٌ رَسُولُ اللَّهِ فَخَتَمَ بِهِ الْكُتُبَ. وَكَانَ مِنْ أَبْرَزِ مَنْ رَاسَلَهُمُ النَّبِيُّ ﷺ مِنَ الْمُلُوكِ: النَّجَاشِيُّ مَلِكُ الْحَبَشَةِ - وَهُوَ فِي قَوْلِ بَعْضِ أَهْلِ الْعِلْمِ لَيْسَ هُوَ بِالنَّجَاشِيِّ الَّذِي أَسْلَمَ وَمَاتَ وَصَلَّى عَلَيْهِ النَّبِيُّ ﷺ - وَإِنَّمَا هُوَ نَجَاشِيٌّ آخَرُ بَعْدَهُ; وَكِسْرَى مِلْكُ الْفُرْسِ، وَقَيْصَرُ مِلْكُ الرُّومِ، وَالْمُقَوْقِسُ مَلِكُ الْإِسْكَنْدَرِيَّةِ وَعَظِيمُ الْقِبْطِ، كَمَا أَرْسَلَ النَّبِيُّ ﷺ رُسُلَهُ إِلَى مُلُوكِ الْيَمَنِ وَالْبَحْرَيْنِ وَغَيْرِهِمْ. وَثَمَّةَ الْعَدِيدُ مِنَ الْمُحَاوَرَاتِ وَالْأَحْدَاثِ ارْتَبَطَتْ بِهَذِهِ الْمُرَاسَلَاتِ مِنْهَا مَا كَانَ مِنْ حِوَارِ هِرَقْلَ مَلِكِ الرُّومِ مَعَ أَبِي سُفْيَانَ وَسُؤَالِهِ عَنِ النَّبِيِّ ﷺ، وَإِقْرَارِهِ بِظُهُورِ النَّبِيِّ ﷺ، وَكَذَا إِرْسَالُ كِسْرَى فِي طَلَبِ النَّبِيِّ ﷺ وَإِخْبَارُ النَّبِيِّ ﷺ أَنَّ رَبَّهُ سُبْحَانَهُ قَتَلَ كِسْرَى، كَمَا أَهْدَى الْمُقَوْقِسُ لِلنَّبِيِّ ﷺ رَغْمَ عَدَمِ إِسْلَامِهِ وَكَانَ مِمَّا أَهْدَاهُ لِلنَّبِيِّ ﷺ مَارِيَةُ ؓ أُمُّ وَلَدِهِ إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ.
Translation
✧ The Detachment of Usāmah b. Zayd In this detachment, the Prophet ﷺ sent Usāmah b. Zayd to al-Balqāʾ in Syria, where his father, Jaʿfar, and Ibn Rawāḥah were killed. That was in the eleventh year of the Hijrah. The Prophet ﷺ tied the banner for him with his own hand, and prominent Companions from the Muhājirūn and the Anṣār went out with him in his army, among them Abū Bakr, ʿUmar, Abū ʿUbaydah, and Saʿd, ؓ. Usāmah went out with the army and encamped at al-Jurf. While he was in that situation, the Prophet ﷺ died, hypocrisy emerged, many of the Arabs apostatized, and others remained steadfast. The Friday prayer was not established except in Makkah and Madinah. Some of the Companions advised Abū Bakr to keep Usāmah's army back, but he refused them ؓ and carried out the dispatch of Usāmah. He went out with him personally, advising him, and ʿUmar ؓ asked him to leave him with him, so he released him for that. The benefit lay in that. The Arabs heard of their departure and came to fear the Muslims, so they went and met no hostility, and they returned safe and with booty. After that, al-Ṣiddīq directed them to fight the apostates and those who withheld zakāh. The Messengers and Correspondence of the Messenger of Allah ﷺ to the Kings and the Like In Dhū al-Ḥijjah of the year six of the Hijrah, after the Treaty of al-Ḥudaybiyah, the Prophet ﷺ began sending messengers to the kings, inviting them to Islam. It was said to the Prophet ﷺ that kings do not read a letter unless it is sealed, so on that day the Prophet ﷺ adopted a silver signet ring whose inscription was three lines: Muḥammad, Messenger of Allah, and he sealed the letters with it. Among the most prominent kings whom the Prophet ﷺ corresponded with were: the Negus, King of Abyssinia — and according to the opinion of some scholars, he is not the Negus who embraced Islam, died, and over whom the Prophet ﷺ prayed, but rather another Negus after him; Chosroes, King of the Persians; Caesar, King of the Romans; al-Muqawqis, King of Alexandria and leader of the Copts. The Prophet ﷺ also sent his messengers to the kings of Yemen, al-Baḥrayn, and others. There were many conversations and events connected with these correspondences, including the dialogue of Heraclius, King of the Romans, with Abū Sufyān and his questions about the Prophet ﷺ, and his acknowledgment of the emergence of the Prophet ﷺ. Likewise, Chosroes sent seeking the Prophet ﷺ, and the Prophet ﷺ reported that his Lord, glorified be He, had killed Chosroes. Also, al-Muqawqis sent gifts to the Prophet ﷺ despite not having embraced Islam, and among what he sent to the Prophet ﷺ was Māriyah ؓ, the mother of his son Ibrāhīm ﷺ.
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