Tarikh (al-Tabari) 854
The Prophet's emigration ﷺ
[ اجْتِمَاعُ الْمَلَأِ مِنْ قُرَيْشٍ، وَتَشَاوُرُهُمْ فِي أَمْرِ الرَّسُولِ ﷺ ] قَالَ ابْنُ إسْحَاقَ: وَلَمَّا رَأَتْ قُرَيْشٌ أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ صَارَتْ لَهُ شِيعَةٌ وَأَصْحَابٌ مِنْ غَيْرِهِمْ بِغَيْرِ بَلَدِهِمْ، وَرَأَوْا خُرُوجَ أَصْحَابِهِ مِنْ الْمُهَاجِرِينَ إلَيْهِمْ، عَرَفُوا أَنَّهُمْ قَدْ نَزَلُوا دَارًا، وَأَصَابُوا مِنْهُمْ مَنَعَةً، فَحَذِرُوا خُرُوجَ رَسُولِ اللَّهِ ﷺ إلَيْهِمْ، وَعَرَفُوا أَنَّهُمْ قَدْ أَجَمَعَ لِحَرْبِهِمْ. فَاجْتَمَعُوا لَهُ فِي دَارِ النَّدْوَةِ - وَهِيَ دَارُ قُصَيِّ بْنِ كِلَابٍ الَّتِي كَانَتْ قُرَيْشٌ لَا تَقْضِي أَمْرًا إلَّا فِيهَا - يَتَشَاوَرُونَ فِيهَا مَا يَصْنَعُونَ فِي أَمْرِ رَسُولِ اللَّهِ ﷺ، حَيْنَ خَافُوهُ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي مَنْ لَا أَتَّهِمُ مِنْ أَصْحَابِنَا، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدِ بْنِ جُبَيْرٍ أَبِي الْحَجَّاجِ، وَغَيْرِهِ مِمَّنْ لَا أَتَّهِمُ، عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ قَالَ: لَمَّا أَجَمَعُوا لِذَلِكَ، وَاتَّعَدُوا أَنْ يَدْخُلُوا فِي دَارِ النَّدْوَةِ لِيَتَشَاوَرُوا فِيهَا فِي أَمْرِ رَسُولِ اللَّهِ ﷺ، غَدَوْا فِي الْيَوْمِ الَّذِي اتَّعَدُوا لَهُ، وَكَانَ ذَلِكَ الْيَوْمُ يُسَمَّى يَوْمَ الزَّحْمَةِ، فَاعْتَرَضَهُمْ إبْلِيسُ فِي هَيْئَةِ شَيْخٍ جَلِيلٍ، عَلَيْهِ بَتْلَةٌ، فَوَقَفَ عَلَى بَابِ الدَّارِ، فَلَمَّا رَأَوْهُ وَاقِفًا عَلَى بَابِهَا، قَالُوا: مَنْ الشَّيْخُ ؟ قَالَ: شَيْخٌ مِنْ أَهْلِ نَجْدٍ سَمِعَ بِاَلَّذِي اتَّعَدْتُمْ لَهُ، فَحَضَرَ مَعَكُمْ لِيَسْمَعَ مَا تَقُولُونَ، وَعَسَى أَنْ لَا يُعْدِمَكُمْ مِنْهُ رَأْيًا وَنُصْحًا، قَالُوا: أَجَلْ، فَادْخُلْ، فَدَخَلَ مَعَهُمْ، وَقَدْ اجْتَمَعَ فِيهَا أَشْرَافُ قُرَيْشٍ، مِنْ بَنِي عَبْدِ شَمْسٍ: عُتْبَةُ بْنُ رَبِيعَةَ، وَشَيْبَةُ بْنُ رَبِيعَةَ، وَأَبُو سُفْيَانَ بْنُ حَرْبٍ. وَمِنْ بَنِي نَوْفَلِ بْنِ عَبْدِ مَنَافٍ: طُعَيْمَةُ بْنُ عَدِيٍّ، وَجُبَيْرُ بْنُ مُطْعَمٍ، وَالْحَارِثُ بْنُ عَامِرِ بْنِ نَوْفَلٍ. وَمِنْ بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ: النَّضْرُ بْنُ الْحَارِثِ بْنِ كِلْدَةَ. وَمِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى: أَبُو الْبَخْتَرِيِّ بْنُ هِشَامٍ، وَزَمْعَةُ بْنُ الْأَسْوَدِ بْنِ الْمُطَّلِبِ وَحَكِيمُ بْنُ حِزَامٍ. وَمِنْ بَنِي مَخْزُومٍ: أَبُو جَهْلِ بْنِ هِشَامٍ. وَمِنْ بَنِي سَهْمٍ: نُبَيْهٌ وَمُنَبِّهٌ ابْنَا الْحَجَّاجِ، وَمِنْ بَنِي جُمَحٍ: أُمَيَّةُ بْنُ خَلَفٍ، وَمَنْ كَانَ مَعَهُمْ وَغَيْرُهُمْ مِمَّنْ لَا يُعَدُّ مِنْ قُرَيْشٍ. فَقَالَ بَعْضُهُمْ لِبَعْضٍ: إنَّ هَذَا الرَّجُلَ قَدْ كَانَ مِنْ أَمْرِهِ مَا قَدْ رَأَيْتُمْ، فَإِنَّا وَاَللَّهِ مَا نَأْمَنُهُ عَلَى الْوُثُوبِ عَلَيْنَا فِيمَنْ قَدْ اتَّبَعَهُ مِنْ غَيْرِنَا، فَأَجْمِعُوا فِيهِ رَأْيًا. قَالَ: فَتَشَاوَرُوا. ثُمَّ قَالَ قَائِلٌ مِنْهُمْ: احْبِسُوهُ فِي الْحَدِيدِ، وَأَغْلِقُوا عَلَيْهِ بَابًا، ثُمَّ تَرَبَّصُوا بِهِ مَا أَصَابَ أَشْبَاهَهُ مِنْ الشُّعَرَاءِ الَّذِينَ كَانُوا قَبْلَهُ، زُهَيْرًا وَالنَّابِغَةَ، وَمَنْ مَضَى مِنْهُمْ، مِنْ هَذَا الْمَوْتِ، حَتَّى يُصِيبَهُ مَا أَصَابَهُمْ، فَقَالَ الشَّيْخُ النَّجْدِيُّ: لَا وَاَللَّهِ، مَا هَذَا لَكُمْ بِرَأْيٍ. وَاَللَّهِ لَئِنْ حَبَسْتُمُوهُ كَمَا تَقُولُونَ لَيَخْرُجَنَّ أَمْرُهُ مِنْ وَرَاءِ الْبَابِ الَّذِي أَغْلَقْتُمْ دُونَهُ إلَى أَصْحَابِهِ، فَلَأَوْشَكُوا أَنْ يَثِبُوا عَلَيْكُمْ، فَيَنْزِعُوهُ مِنْ أَيْدِيكُمْ، ثُمَّ يُكَاثِرُوكُمْ بِهِ، حَتَّى يَغْلِبُوكُمْ عَلَى أَمْرِكُمْ، مَا هَذَا لَكُمْ بِرَأْيٍ، فَانْظُرُوا فِي غَيْرِهِ، فَتَشَاوَرُوا. ثُمَّ قَالَ قَائِلٌ مِنْهُمْ: نُخْرِجُهُ مِنْ بَيْنِ أَظْهُرِنَا، فَنَنْفِيهِ مِنْ بِلَادِنَا، فَإِذَا أُخْرِجَ عَنَّا فَوَاَللَّهِ مَا نُبَالِي أَيْنَ ذَهَبَ، وَلَا حَيْثُ وَقَعَ، إذَا غَابَ عَنَّا وَفَرَغْنَا مِنْهُ، فَأَصْلَحْنَا أَمْرَنَا وَأَلْفَتْنَا كَمَا كَانَتْ. فَقَالَ الشَّيْخُ النَّجْدِيُّ: لَا وَاَللَّهِ، مَا هَذَا لَكُمْ بِرَأْيٍ، أَلَمْ تَرَوْا حُسْنَ حَدِيثِهِ، وَحَلَاوَةَ مَنْطِقِهِ، وَغَلَبَتِهِ عَلَى قُلُوبِ الرِّجَالِ بِمَا يَأْتِي بِهِ، وَاَللَّهِ لَوْ فَعَلْتُمْ ذَلِكَ مَا أَمِنْتُمْ أَنْ يَحِلَّ عَلَى حَيٍّ مِنْ الْعَرَبِ، فَيَغْلِبَ عَلَيْهِمْ بِذَلِكَ مِنْ قَوْلِهِ وَحَدِيثِهِ حَتَّى يُتَابِعُوهُ عَلَيْهِ، ثُمَّ يَسِيرُ بِهِمْ إلَيْكُمْ حَتَّى يَطَأَكُمْ بِهِمْ فِي بِلَادِكُمْ، فَيَأْخُذَ أَمْرَكُمْ مِنْ أَيْدِيكُمْ، ثُمَّ يَفْعَلَ بِكَمْ مَا أَرَادَ، دَبِّرُوا فِيهِ رَأْيًا غَيْرَ هَذَا. قَالَ: فَقَالَ أَبُو جَهْلِ بْنُ هِشَامٍ: وَاَللَّهِ إنَّ لِي فِيهِ لَرَأْيًا مَا أَرَاكُمْ وَقَعْتُمْ عَلَيْهِ بَعْدُ، قَالُوا: وَمَا هُوَ يَا أَبَا الْحَكَمِ ؟ قَالَ: أَرَى أَنْ نَأْخُذَ مِنْ كُلِّ قَبِيلَةٍ فَتًى شَابًّا جَلِيدًا نَسِيبًا وَسِيطًا فِينَا، ثُمَّ نُعْطِي كُلَّ فَتًى مِنْهُمْ سَيْفًا صَارِمًا، ثُمَّ يَعْمِدُوا إلَيْهِ، فَيَضْرِبُوهُ بِهَا ضَرْبَةَ رَجُلٍ وَاحِدٍ، فَيَقْتُلُوهُ، فَنَسْتَرِيحَ مِنْهُ. فَإِنَّهُمْ إذَا فَعَلُوا ذَلِكَ تَفَرَّقَ دَمُهُ فِي الْقَبَائِلِ جَمِيعًا، فَلَمْ يَقْدِرْ بَنُو عَبْدِ مَنَافٍ عَلَى حَرْبِ قَوْمِهِمْ جَمِيعًا، فَرَضُوا مِنَّا بِالْعَقْلِ، فَعَقَلْنَاهُ لَهُمْ. قَالَ: فَقَالَ الشَّيْخُ النَّجْدِيُّ: الْقَوْلُ مَا قَالَ الرَّجُلُ، هَذَا الرَّأْيُ الَّذِي لَا رَأْيَ غَيْرُهُ، فَتَفَرَّقَ الْقَوْمُ عَلَى ذَلِكَ وَهُمْ مُجْمِعُونَ لَهُ. وَذَكَرَ ابْنُ الْكَلْبِيِّ أَنَّ إِبْلِيسَ لَمَّا حَمِدَ رَأْيَ أَبِي جَهْلٍ لَعَنَهُ اللَّهُ قَالَ: الرَّأْيُ رَأْيَانِ: رَأْيٌ لَيْسَ يَعْرِفُهُ هَادٍ وَرَأْيٌ كَنَصْلِ السَّيْفِ مَعْرُوفُ يَكُونُ أَوَّلَهُ عِزٌّ وَمَكْرُمَةٌ يَوْمًا وَآخِرَهُ جِدٌّ وَتَشْرِيفُ.
Translation
✧ [The Assembly of the Quraysh Notables and Their Consultation Regarding the Messenger of Allah ﷺ] Ibn Isḥāq said: When the Quraysh saw that the Messenger of Allah ﷺ had gained a following and companions from others outside their own land, and they saw the departure of his companions, the emigrants, to them, they realized that they had settled in a place and had obtained protection from them. So they feared the departure of the Messenger of Allah ﷺ to them, and they knew that he had resolved to wage war against them. They gathered for this matter in Dār al-Nadwah—the house of Quṣayy b. Kilāb, in which the Quraysh would not decide any matter except there—to consult with one another about what they should do regarding the Messenger of Allah ﷺ, when they became afraid of him. Ibn Isḥāq said: Someone I do not suspect among our companions narrated to me, from ʿAbd Allāh b. Abī Najīḥ, from Mujāhid b. Jubayr Abū al-Ḥajjāj, and others whom I do not suspect, from ʿAbd Allāh b. ʿAbbās ؓ, who said: When they had resolved upon that and had agreed to enter Dār al-Nadwah to consult about the matter of the Messenger of Allah ﷺ, they went early on the day they had agreed upon, and that day was called Yawm al-Zaḥmah. Iblīs confronted them in the form of a venerable old man, wearing a cloak, and stood at the door of the house. When they saw him standing at its door, they said, "Who is the old man?" He said, "An old man from the people of Najd, who heard of what you have agreed upon, so he has come with you to hear what you say, and perhaps he will not withhold from you any opinion or advice." They said, "Indeed, enter." So he entered with them. The nobles of Quraysh had gathered there: from Banū ʿAbd Shams: ʿUtbah b. Rabīʿah, Shaybah b. Rabīʿah, and Abū Sufyān b. Ḥarb. From Banū Nawfal b. ʿAbd Manāf: Ṭuʿaymah b. ʿAdī, Jubayr b. Muṭʿim, and al-Ḥārith b. ʿĀmir b. Nawfal. From Banū ʿAbd al-Dār b. Quṣayy: al-Naḍr b. al-Ḥārith b. Kildah. From Banū Asad b. ʿAbd al-ʿUzzā: Abū al-Bakhtarī b. Hishām, Zamʿah b. al-Aswad b. al-Muṭṭalib, and Ḥakīm b. Ḥizām. From Banū Makhzūm: Abū Jahl b. Hishām. From Banū Sahm: Nubayh and Munabbih, the two sons of al-Ḥajjāj. From Banū Jumaḥ: Umayyah b. Khalaf, along with those who were with them and others besides them who are not counted among Quraysh. Then they said to one another: "This man has reached the state you have seen. By Allah, we do not feel safe from him springing upon us with those who have followed him from outside our people, so agree upon an opinion concerning him." He said: So they consulted. Then one of them said: "Imprison him in irons and lock a door upon him, then wait with him for the same fate that befell his likes among the poets before him—Zuhayr and al-Nābighah and those of them who passed away—of this death, until what befell them befalls him." The Najdī old man said: "No, by Allah, this is not a good opinion for you. By Allah, if you imprison him as you say, his affair will surely go out from behind the door you locked upon him to his companions, and they will almost certainly spring upon you, snatch him from your hands, and then overwhelm you with him until they overpower you in your own affair. This is not a good opinion for you, so consider something else." Then they consulted. Then one of them said: "We will expel him from among us and banish him from our land. If he is expelled from us, by Allah, we do not care where he goes or where he settles, as long as he is absent from us and we are rid of him. Then we will set our affairs right and restore our unity as it was." The Najdī old man said: "No, by Allah, this is not a good opinion for you. Have you not seen the excellence of his speech, the sweetness of his words, and his hold over men's hearts by what he brings? By Allah, if you do that, you will not be safe from him settling among some tribe of the Arabs and prevailing over them by that speech and discourse of his until they follow him in it, then he marches with them against you until he tramples you with them in your own land, takes your affair from your hands, and then does with you whatever he wishes. Plan some opinion concerning him other than this." He said: Then Abū Jahl b. Hishām said: "By Allah, I have an opinion concerning him that I do not see you have yet arrived at." They said, "And what is it, O Abū al-Ḥakam?" He said, "I think we should take from every tribe a young man, strong, well-born, and of middle standing among us, then give each of those young men a sharp sword, and then they should go to him and strike him with them as one man, killing him, so that we may be rid of him. For if they do that, his blood will be dispersed among all the tribes, and Banū ʿAbd Manāf will not be able to wage war against all their people; they will accept blood money from us, and we will pay it to them." He said: The Najdī old man said: "The word is what the man said. This is the opinion; there is no opinion other than it." So the people dispersed upon that, having agreed to it. Ibn al-Kalbī mentioned that when Iblīs praised the opinion of Abū Jahl, may Allah curse him, he said: The opinion is two opinions: an opinion no guide knows, and an opinion like the blade of a sword, well-known. Its beginning is glory and honor, one day, and its end is good fortune and nobility.
Grades by grader
No grade is recorded for this wording.