Tarikh (al-Tabari) 892
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
قَالَ ابْنُ إسْحَاقَ: ثُمَّ ذَكَرَ مَا أَخَذَ اللَّهُ عَلَيْهِمْ، وَعَلَى أَنْبِيَائِهِمْ مِنْ الْمِيثَاقِ بِتَصْدِيقِهِ إذْ هُوَ جَاءَهُمْ، وَإِقْرَارَهُمْ، فَقَالَ: وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُوا أَقْرَرْنَا قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ وقَالَ ابْنُ عَبَّاسٍ، ؓ: مَا بَعَثَ اللَّهُ نَبِيًّا إِلَّا أَخَذَ عَلَيْهِ الْمِيثَاقَ; لَئِنْ بُعِثَ مُحَمَّدٌ وَهُوَ حَيٌّ لَيُؤْمِنَنَّ بِهِ وَلَيَنْصُرَنَّهُ، وَأَمَرَهُ أَنْ يَأْخُذَ عَلَى أُمَّتِهِ الْمِيثَاقَ لَئِنْ بُعِثَ مُحَمَّدٌ وَهْمُ أَحْيَاءٌ لَيُؤْمِنُنَّ بِهِ وَلَيَتَّبِعُنَّهُ رَوَاهُ الْبُخَارِيُّ. فاللَّهِ سُبْحَانَهُ وَتَعَالَى أَخْذِ الْعَهْدَ عَلَيْهِمْ فِي كُتُبِهِمْ أَنْ يُؤْمِنُوا بِمُحَمَّدٍ ﷺ، إِذَا جَاءَهُمْ، وَاعْتِرَافِ جَمَاعَةٍ مِنْهُمْ بِنُبُوَّتِهِ، ثُمَّ كُفْرِ كَثِيرٍ مِنْهُمْ بَغْيًا وَعِنَادًا قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: يَا بَنِي إِسْرَائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَإِيَّايَ فَارْهَبُونِ [الْبَقَرَةِ 40] رَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ، عَنِ ابْنِ عَبَّاسٍ ؓ، وَابْنُ الْمُنْذِرِ عَنِ ابْنِ مَسْعُودٍ ؓ فِي الْآيَةِ، قَالَ اللَّهُ تَعَالَى لِلْأَحْبَارِ مِنْ يَهُودَ: اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ أَيْ مِنْ بَلَائِي عِنْدَكُمْ وَعِنْدَ آبَائِكُمْ لِمَا كَانَ نَجَّاهُمْ بِهِ مِنْ فِرْعَوْنَ وَقَوْمِهِ: وَأَوْفُوا بِعَهْدِي الَّذِي أَخَذْتُ فِي أَعْنَاقِكُمْ لِلنَّبِيِّ مُحَمَّدٍ ﷺ إِذَا جَاءَكُمْ أُوفِ بِعَهْدِكُمْ يَقُولُ: أَرْضَ عَنْكُمْ وَأُدْخِلْكُمُ الْجَنَّةَ. وَرَوَى ابْنُ جَرِيرٍ عَنْ أَبِي الْعَالِيَةِ فِي الْآيَةِ قَالَ: يَقُولُ: يَا مَعْشَرَ أَهْلِ الْكِتَابِ، آمِنُوا بِمَا أَنْزَلْتُ عَلَى مُحَمَّدٍ مُصَدِّقًا لِمَا مَعَكُمْ، لِأَنَّهُمْ يَجِدُونَهُ عِنْدَهُمْ مَكْتُوبًا فِي التَّوْرَاةِ وَالْإِنْجِيلِ، وَلَا تَكُونُوا أَوَّلَ كَافِرٍ بِهِ، وَبِمُحَمَّدٍ ﷺ. وَرَوَى ابْنُ جَرِيرٍ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّهُ قَالَ: وَلا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ [الْبَقَرَةِ 42] أَيْ لَا تَخْلِطُوا الصِّدْقَ بِالْكَذِبِ وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ [الْبَقَرَةِ 42] أَيْ لَا تَكْتُمُوا الْحَقَّ وَأَنْتُمْ قَدْ عَلِمْتُمْ أَنَّ مُحَمَّدًا ﷺ رَسُولُ اللَّهِ. وَرَوَى عَبْدُ بْنُ حُمَيْدٍ عَنْ قَتَادَةَ قَالَ: "لَا تَلْبِسُوا الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ بِالْإِسْلَامِ وَأَنْتُمْ تَعْلَمُونَ أَنَّ دِينَ اللَّهِ الْإِسْلَامُ، وَأَنَّ الْيَهُودِيَّةَ وَالنَّصْرَانِيَّةَ بِدْعَةٌ لَيْسَتْ مِنَ اللَّهِ تَعَالَى: وَتَكْتُمُوا الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالإِنْجِيلِ، يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ [الْأَعْرَافِ 157] وَرَوَى ابْنُ جَرِيرٍ عَنِ السُّدِّيِّ فِي قَوْلِهِ "وَتَكْتُمُوا الْحَقَّ" قَالَ: هُوَ مُحَمَّدٌ ﷺ. وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ: وَصَفَ اللَّهُ مُحَمَّدًا فِي التَّوْرَاةِ، أَكْحَلَ الْعَيْنِ، رَبْعَةً، جَعْدَ الشَّعْرِ، حَسَنَ الْوَجْهِ، فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ حَسَدَهُ أَحْبَارُ يَهُودَ، فَغَيَّرُوا صِفَتَهُ فِي كِتَابِهِمْ وَقَالُوا: لَا نَجِدُ نَعْتَهُ عِنْدَنَا، وَقَالُوا: نَجِدُ النَّبِيَّ الْأُمِّيَّ طَوِيلًا أَزْرَقَ سَبْطَ الشَّعْرِ، وَقَالُوا لِلسَّفْلَةِ: "لَيْسَ هَذَا نَعْتَ النَّبِيِّ الَّذِي يُحَرِّمُ كَذَا وَكَذَا" كَمَا كَتَبُوهُ، وَغَيَّرُوا نَعْتَ هَذَا كَمَا وُصِفَ، فَلَبَّسُوا بِذَلِكَ عَلَى النَّاسِ. وَإِنَّمَا فَعَلُوا ذَلِكَ لِأَنَّ الْأَحْبَارَ كَانَتْ لَهُمْ مَأْكَلَةٌ يُطْعِمُهُمْ إِيَّاهَا السَّفْلَةُ لِقِيَامِهِمْ عَلَى التَّوْرَاةِ، فَخَافُوا أَنْ يُؤْمِنَ السَّفْلَةُ فَتُقْطَعَ تِلْكَ الْمَأْكَلَةُ. وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ وَابْنِ مَسْعُودٍ وَنَاسٍ مِنَ الصَّحَابَةِ ؓ قَالُوا: "كَانَتِ الْعَرَبُ تَمُرُّ بِالْيَهُودِ فَيُؤْذُونَهُمْ، وَكَانُوا يَجِدُونَ مُحَمَّدًا ﷺ فِي التَّوْرَاةِ، فَيَسْأَلُونَ اللَّهَ تَعَالَى أَنْ يَبْعَثَهُ فَيُقَاتِلُونَ مَعَهُ الْعَرَبَ، فَلَمَّا جَاءَهُمْ كَفَرُوا بِهِ حِينَ لَمْ يَكُنْ مِنْ بَنِي إِسْرَائِيلَ". وَرَوَى ابْنُ إِسْحَاقَ وَابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ ؓ، وَأَبُو نُعَيْمٍ عَنْهُ مِنْ طُرُقٍ، وَعَبْدُ بْنُ حُمَيْدٍ، وَابْنُ جَرِيرٍ، وَأَبُو نُعَيْمٍ عَنْ قَتَادَةَ: أَنَّ يَهُودَ أَهْلِ الْمَدِينَةِ قَبْلَ قُدُومِ رَسُولِ اللَّهِ ﷺ، كَانُوا إِذَا قَاتَلُوا مَنْ يَلِيهِمْ مِنْ مُشْرِكِي الْعَرَبِ مِنْ أَسَدٍ وَغَطَفَانَ وَجُهَيْنَةَ وَعُذْرَةَ يَسْتَفْتِحُونَ يَدْعُونَ اللَّهَ عَلَى الَّذِينَ كَفَرُوا وَيَقُولُونَ: "اللَّهُمَّ إِنَّا نَسْتَنْصِرُ بِحَقِّ مُحَمَّدٍ النَّبِيِّ الْأُمِّيِّ إِلَّا نَصَرْتَنَا عَلَيْهِمْ"، فَيُنْصَرُونَ. وَكَانُوا يَقُولُونَ: "اللَّهُمَّ ابْعَثِ النَّبِيَّ الْأُمِّيَّ الَّذِي نَجِدُهُ فِي التَّوْرَاةِ الَّذِي وَعَدْتَنَا أَنَّكَ بَاعِثُهُ فِي آخِرِ الزَّمَانِ". فَلَمَّا جَاءَهُمْ مَا عَرَفُوا، كَفَرُوا بِهِ حَسَدًا لِلْعَرَبِ، وَهُمْ يَعْلَمُونَ أَنَّهُ رَسُولُ اللَّهِ ﷺ. فَقَالَ لَهُمْ مُعَاذُ بْنُ جَبَلٍ، وَبِشْرُ بْنُ الْبَرَاءِ أَخُو بَنِي سَلِمَةَ: يَا مَعْشَرَ يَهُودَ، اتَّقُوا اللَّهَ وَأَسْلِمُوا، فَقَدْ كُنْتُمْ تَسْتَفْتِحُونَ عَلَيْنَا بِمُحَمَّدٍ وَنَحْنُ أَهْلُ شِرْكٍ، وَتُخْبِرُونَنَا أَنَّهُ مَبْعُوثٌ، وَتَصِفُونَهُ لَنَا بِصِفَتِهِ. وقَالَ ابْنُ إسْحَاقَ: وَنَصَبَتْ عِنْدَ ذَلِكَ أَحْبَارُ يَهُودَ لِرَسُولِ اللَّهِ ﷺ الْعَدَاوَةَ، بَغْيًا وَحَسَدًا وَضِغْنًا، لِمَا خَصَّ اللَّهُ تَعَالَى بِهِ الْعَرَبَ مِنْ أَخْذِهِ رَسُولَهُ مِنْهُمْ، وَانْضَافَ إلَيْهِمْ رِجَالٌ مِنْ الْأَوْسِ وَالْخَزْرَجِ، مِمَّنْ كَانَ عَسِيَ عَلَى جَاهِلِيَّتِهِ فَكَانُوا أَهْلَ نِفَاقٍ عَلَى دِينِ آبَائِهِمْ مِنْ الشِّرْكِ وَالتَّكْذِيبِ بِالْبَعْثِ، إلَّا أَنَّ الْإِسْلَامَ قَهَرَهُمْ بِظُهُورِهِ وَاجْتِمَاعِ قَوْمِهِمْ عَلَيْهِ، فَظَهَرُوا بِالْإِسْلَامِ، وَاِتَّخَذُوهُ جُنَّةً مِنْ الْقَتْلِ وَنَافَقُوا فِي السِّرِّ، وَكَانَ هَوَاهُمْ مَعَ يَهُودَ، لِتَكْذِيبِهِمْ النَّبِيَّ ﷺ، وَجُحُودِهِمْ الْإِسْلَامَ. وَكَانَتْ أَحْبَارُ يَهُودَ هُمْ الَّذِينَ يَسْأَلُونَ رَسُولَ اللَّهِ ﷺ وَيَتَعَنَّتُونَهُ، وَيَأْتُونَهُ بِاللَّبْسِ، لِيَلْبِسُوا الْحَقَّ بِالْبَاطِلِ، فَكَانَ الْقُرْآنُ يَنْزِلُ فِيهِمْ فِيمَا يَسْأَلُونَ عَنْهُ، إلَّا قَلِيلًا مِنْ الْمَسَائِلِ فِي الْحَلَالِ وَالْحَرَامِ كَانَ الْمُسْلِمُونَ يَسْأَلُونَ عَنْهَا. وَرَوَى ابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ عَنِ ابْنِ جُرَيْجٍ عَنْ بَعْضِ مَنْ أَسْلَمَ مِنْ أَهْلِ الْكِتَابِ، قَالَ: "وَاللَّهِ لَنَحْنُ أَعْرَفُ بِرَسُولِ اللَّهِ مِنَّا بِأَبْنَائِنَا مِنْ أَجْلِ الصِّفَةِ وَالنَّعْتِ الَّذِي نَجِدُهُ فِي كِتَابِنَا، أَمَّا أَبْنَاؤُنَا فَلَا نَدْرِي مَا أَحْدَثَ النِّسَاءُ" وَرَوَى عَبْدُ اللَّهِ بْنُ الْإِمَامِ أَحْمَدَ فِي "زَوَائِدِ الْمُسْنَدِ" عَنْ جَابِرِ بْنِ سَمُرَةَ ؓ،أَنَّهُ قَدْ جَاءَ جَرْمَقَانِيٌّ إِلَى أَصْحَابِ مُحَمَّدٍ ﷺ فَقَالَ: أَيْنَ صَاحِبُكُمْ هَذَا الَّذِي يَزْعُمُ أَنَّهُ نَبِيٌّ، لَئِنْ سَأَلْتُهُ لَأَعْلَمَنِي نَبِيٌّ هُوَ أَوْ غَيْرُ نَبِيٍّ. ثُمَّ قَالَ الْجَرْمَقَانِيُّ: "هَذَا وَاللَّهِ الَّذِي جَاءَ بِهِ مُوسَى"، الْجَرْمَقَانِيُّ بِجِيمٍ مَفْتُوحَةٍ فَرَاءٍ سَاكِنَةٍ فَمِيمٍ مَفْتُوحَةٍ فَقَافٍ فَأَلِفٍ فَنُونٍ، مَنْسُوبٌ إِلَى الْجَرَامِقَةِ. قَالَ فِي "الصِّحَاحِ": قَوْمٌ بِالْمَوْصِلِ أَصْلُهُمْ مِنَ الْعَجَمِ، وَقَالَ غَيْرُهُ: وَجَرَامِقَةُ الشَّامِ أَنْبَاطُهَا. وَرَوَى الْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ ؓ أَنَّ حَبْرًا مِنْ أَحْبَارِ الْيَهُودِ دَخَلَ عَلَى رَسُولِ اللَّهِ ﷺ فَوَافَقَهُ يَقْرَأُ سُورَةَ يُوسُفَ فَقَالَ: "يَا مُحَمَّدُ مَنْ عَلَّمَكَهَا" ؟ قَالَ: "اللَّهُ عَزَّ وَجَلَّ عَلَّمَنِيهَا"، فَعَجِبَ الْحَبْرُ لِمَا سَمِعَ مِنْهُ. فَرَجَعَ إِلَى الْيَهُودِ فَقَالَ: "إِنَّ مُحَمَّدًا لَيَقْرَأُ الْقُرْآنَ، كَمَا أُنْزِلَ فِي التَّوْرَاةِ". فَانْطَلَقَ جَمَاعَةٌ مِنْهُمْ حَتَّى دَخَلُوا عَلَيْهِ فَعَرَفُوهُ بِالصِّفَةِ، وَنَظَرُوا إِلَى خَاتَمِ النُّبُوَّةِ بَيْنَ كَتِفَيْهِ، فَجَعَلُوا يَسْتَمِعُونَ إِلَى قِرَاءَتِهِ لِسُورَةِ يُوسُفَ، فَتَعَجَّبُوا مِنْهُ وَأَسْلَمُوا عِنْدَ ذَلِكَ. وَذَكَرَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ أَنَّ النُّعْمَانَ السَّبَئِيَّ وَكَانَ مِنْ أَحْبَارِ يَهُودِ الْيَمَنِ، فَلَمَّا سَمِعُوا بِرَسُولِ اللَّهِ ﷺ قَدِمَ عَلَيْهِ فَسَأَلَهُ عَنْ أَشْيَاءَ، ثُمَّ قَالَ لَهُ: "إِنَّ أَبِي كَانَ يَخْتِمُ عَلَى سِفْرٍ وَيَقُولُ: "لَا تَقْرَأْهُ عَلَى يَهُودَ حَتَّى تَسْمَعَ بِنَبِيٍّ قَدْ خَرَجَ بِيَثْرِبَ، فَإِذَا سَمِعْتَ بِهِ فَافْتَحْهُ". قَالَ النُّعْمَانُ: "فَلَمَّا سَمِعْتُ بِهِ فَتَحْتُ السِّفْرَ فَإِذَا فِيهِ صِفَتُكَ كَمَا أَرَاكَ السَّاعَةَ، وَإِذَا فِيهِ مَا تُحِلُّ وَمَا تُحَرِّمُ، وَإِذَا فِيهِ أَنَّكَ آخِرُ الْأَنْبِيَاءِ، وَأُمَّتُكَ آخِرُ الْأُمَمِ، وَاسْمُكَ أَحْمَدُ، وَأُمَّتُكَ قُرْبَانُهُمْ دِمَاؤُهُمْ، وَأَنَاجِيلُهُمْ صُدُورُهُمْ، لَا يَحْضُرُونَ قِتَالًا إِلَّا وَجِبْرِيلُ مَعَهُمْ، وَيَتَحَنَّنُ اللَّهُ تَعَالَى عَلَيْهِمْ كَتَحَنُّنِ الطَّيْرِ عَلَى أَفْرَاخِهِ، ثُمَّ قَالَ لِي: إِذَا سَمِعْتَ بِهِ فَاخْرُجْ إِلَيْهِ وَصَدِّقْهُ". وَكَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّ أَنْ يُسْمِعَ أَصْحَابَهُ حَدِيثَهُ. فَأَتَاهُ يَوْمًا فَقَالَ: "يَا نُعْمَانُ حَدِّثْنَا"، فَابْتَدَأَ الْحَدِيثَ مِنْ أَوَّلِهِ، فَرَأَى رَسُولَ اللَّهِ ﷺ يَبْتَسِمُ، ثُمَّ قَالَ: "أَشْهَدُ أَنِّي رَسُولُ اللَّهِ". وَيُقَالُ إِنَّ النُّعْمَانَ هَذَا هُوَ الَّذِي قَتَلَهُ الْأَسْوَدُ الْعَنْسِيُّ الْكَذَّابُ وَقَطَّعَهُ عُضْوًا عُضْوًا، وَالنُّعْمَانُ يَقُولُ: "أَشْهَدُ أَلَّا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ، وَأَنَّكَ كَذَّابٌ مُفْتَرٍ عَلَى اللَّهِ عَزَّ وَجَلَّ". ثُمَّ حَرَّقَهُ بِالنَّارِ. وقَالَ ابْنُ إسْحَاقَ: وَقَالَ مَالِكُ بْنُ الصَّيْفِ، حَيْنَ بُعِثَ رَسُولُ اللَّهِ ﷺ وَذَكَرَ لَهُمْ مَا أُخِذَ عَلَيْهِمْ لَهُ مِنْ الْمِيثَاقِ، وَمَا عَهِدَ اللَّهُ إلَيْهِمْ فِيهِ: وَاَللَّهِ مَا عُهِدَ إلَيْنَا فِي مُحَمَّدٍ عَهْدٌ، وَمَا أُخِذَ لَهُ عَلَيْنَا مِنْ مِيثَاقٍ. فَأَنْزَلَ اللَّهُ فِيهِ: أَوَكُلَّمَا عَاهَدُوا عَهْدًا نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ وَقَالَ أَبُو صَلُوبا الْفَطْيُونِيُّ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، مَا جِئْتَنَا بِشَيْءٍ نَعْرِفُهُ، وَمَا أَنْزَلَ اللَّهُ عَلَيْكَ مِنْ آيَةٍ فَنَتَّبِعَكَ لَهَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ: وَلَقَدْ أَنْزَلْنَا إِلَيْكَ آيَاتٍ بَيِّنَاتٍ وَمَا يَكْفُرُ بِهَا إِلَّا الْفَاسِقُونَ قَالَ رَافِعُ بْنُ حُرَيْمِلَةَ، وَوَهْبُ بْنُ زَيْدٍ لِرَسُولِ اللَّهِ ﷺ: يَا مُحَمَّدُ، ائْتِنَا بِكِتَابٍ تُنَزِّلُهُ عَلَيْنَا مِنْ السَّمَاءِ نَقْرَؤُهُ، وَفَجِّرْ لَنَا أَنَهَارًا نَتَّبِعْكَ وَنُصَدِّقْكَ. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمَا: أَمْ تُرِيدُونَ أَنْ تَسْأَلُوا رَسُولَكُمْ كَمَا سُئِلَ مُوسَى مِنْ قَبْلُ وَمَنْ يَتَبَدَّلِ الْكُفْرَ بِالْإِيمَانِ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ وقَالَ ابْنُ إسْحَاقَ: وَكَانَ حُيَيُّ بْنُ أَخْطَبَ وَأَخُوهُ أَبُو يَاسِرِ بْنِ أَخْطَبَ، مِنْ أَشَدِّ يَهُودَ لِلْعَرَبِ حَسَدًا، إذْ خَصَّهُمْ اللَّهُ تَعَالَى بِرَسُولِهِ ﷺ وَكَانَا جَاهِدَيْنِ فِي رَدِّ النَّاسِ عَنْ الْإِسْلَامِ بِمَا اسْتَطَاعَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِمَا: وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِنْ عِنْدِ أَنْفُسِهِمْ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ شَهَادَةٌ عَنْ صَفِيَّةَ قَالَ ابْنُ إسْحَاقَ: وَحَدَّثَنِي عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ قَالَ: حُدِّثْتُ عَنْ صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ أَنَّهَا قَالَتْ: كُنْتُ أَحَبَّ وَلَدِ أَبِي إلَيْهِ، وَإِلَى عَمِّي أَبِي يَاسِرٍ، لَمْ أَلْقَهُمَا قَطُّ مَعَ وَلَدٍ لَهُمَا إلَّا أَخَذَانِي دُونَهُ. قَالَتْ: فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ، وَنَزَلَ قُبَاءَ، فِي بَنِي عَمْرِو بْنِ عَوْفٍ، غَدَا عَلَيْهِ أَبِي، حُيَيُّ بْنُ أَخْطَبَ، وَعَمِّي أَبُو يَاسِرِ بْنِ أَخْطَبَ، مُغَلِّسَيْنِ. قَالَتْ: فَلَمْ يَرْجِعَا حَتَّى كَانَا مَعَ غُرُوبِ الشَّمْسِ. قَالَتْ: فَأَتَيَا كَالَّيْنِ كَسْلَانَيْنِ سَاقِطَيْنِ يَمْشِيَانِ الْهُوَيْنَى. قَالَتْ: فَهَشِشْتُ إلَيْهِمَا كَمَا كُنْتُ أَصْنَعُ، فَوَاَللَّهِ مَا الْتَفَتَ إلَيَّ وَاحِدٌ مِنْهُمَا، مَعَ مَا بِهِمَا مِنْ الْغَمِّ. قَالَتْ: وَسَمِعْتُ عَمِّي أَبَا يَاسِرٍ، وَهُوَ يَقُولُ لِأَبِي حُيَيِّ بْنِ أَخْطَبَ: أَهُوَ هُوَ ؟ قَالَ: نَعَمْ وَاَللَّهِ؛ قَالَ: أَتَعْرِفُهُ وَتُثْبِتُهُ ؟ قَالَ: نَعَمْ، قَالَ: فَمَا فِي نَفْسِكَ مِنْهُ ؟ قَالَ: عَدَاوَتُهُ وَاَللَّهِ مَا بَقِيتُ. وَذَكَرَ مُوسَى بْنُ عُقْبَةَ، عَنِ الزُّهْرِيِّ، أَنَّ أَبَا يَاسِرِ بْنَ أَخْطَبَ حِينَ قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ ذَهَبَ إِلَيْهِ، وَسَمِعَ مِنْهُ، وَحَادَثَهُ، ثُمَّ رَجَعَ إِلَى قَوْمِهِ، فَقَالَ: يَا قَوْمِ، أَطِيعُونِي; فَإِنَّ اللَّهَ قَدْ جَاءَكُمْ بِالَّذِي كُنْتُمْ تَنْتَظِرُونَ، فَاتَّبِعُوهُ وَلَا تُخَالِفُوهُ. فَانْطَلَقَ أَخُوهُ حُيَيُّ بْنُ أَخْطَبَ - وَهُوَ يَوْمَئِذٍ سَيِّدُ الْيَهُودِ، وَهُمَا مِنْ بَنِي النَّضِيرِ - فَجَلَسَ إِلَى رَسُولِ اللَّهِ ﷺ وَسَمِعَ مِنْهُ، ثُمَّ رَجَعَ إِلَى قَوْمِهِ، وَكَانَ فِيهِمْ مُطَاعًا، فَقَالَ: أَتَيْتُ مِنْ عِنْدِ رَجُلٍ وَاللَّهِ لَا أَزَالُ لَهُ عَدُوًّا أَبَدًا. فَقَالَ لَهُ أَخُوهُ أَبُو يَاسِرٍ: يَا ابْنَ أُمِّ، أَطِعْنِي فِي هَذَا الْأَمْرِ وَاعْصِنِي فِيمَا شِئْتَ بَعْدَهُ، لَا تَهْلِكْ. قَالَ: وَاللَّهِ لَا أُطِيعُكَ أَبَدًا. وَاسْتَحْوَذَ عَلَيْهِ الشَّيْطَانُ وَاتَّبَعَهُ قَوْمُهُ عَلَى رَأْيِهِ. قُلْتُ: أَمَّا أَبُو يَاسِرِ بْنُ أَخْطَبَ فَلَا أَدْرِي مَا آلَ إِلَيْهِ أَمْرُهُ، وَأَمَّا حُيَيُّ بْنُ أَخْطَبَ وَالِدُ صَفِيَّةَ بِنْتِ حُيَيٍّ، فَشَرِبَ عَدَاوَةَ النَّبِيِّ ﷺ وَأَصْحَابِهِ، وَلَمْ يَزَلْ ذَلِكَ دَأْبَهُ حَتَّى قُتِلَ صَبْرًا بَيْنَ يَدَيْ رَسُولِ اللَّهِ ﷺ يَوْمَ قَتَلَ مُقَاتِلَةَ بَنِي قُرَيْظَةَ،.
Translation
✧ Ibn Isḥāq said: Then he mentioned what Allah took from them and from their prophets of the covenant to believe in him when he came to them, and their acknowledgment, and said: “And when Allah took the covenant of the prophets: ‘Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.’ [Allah] said, ‘Have you acknowledged and taken upon that My covenant?’ They said, ‘We have acknowledged it.’ He said, ‘Then bear witness, and I am with you among the witnesses’” (Q 3:81). Ibn ʿAbbās, ؓ, said: Allah did not send any prophet except that He took from him the covenant: if Muḥammad is sent while he is alive, he will surely believe in him and support him, and He commanded him to take from his nation the covenant: if Muḥammad is sent while they are alive, they will surely believe in him and follow him. This was related by al-Bukhārī. So Allah, glorified and exalted be He, took the pledge from them in their scriptures that they would believe in Muḥammad ﷺ when he came to them, and the acknowledgment of a group of them of his prophethood, then the disbelief of many of them out of envy and obstinacy. Allah, glorified and exalted be He, said: “O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me” (Q 2:40). Ibn Isḥāq, Ibn Jarīr, and Ibn Abī Ḥātim related from Ibn ʿAbbās, ؓ, and Ibn al-Mundhir from Ibn Masʿūd, ؓ, regarding the verse, they said: Allah, exalted be He, said to the rabbis of the Jews: “Remember My favor which I have bestowed upon you,” meaning My trials among you and among your fathers, because of what He saved them from Pharaoh and his people. “And fulfill My covenant” which I took upon your necks for the prophet Muḥammad ﷺ when he comes to you, “I will fulfill your covenant,” meaning: I will be pleased with you and admit you to Paradise. Ibn Jarīr related from Abū al-ʿĀliyah regarding the verse, he said: He says: O assembly of the People of the Book, believe in what I sent down upon Muḥammad, confirming what is with you, for they find him written with them in the Torah and the Gospel, and do not be the first to disbelieve in it and in Muḥammad ﷺ. Ibn Jarīr related from Ibn ʿAbbās, ؓ, that he said: “And do not mix the truth with falsehood” (Q 2:42), meaning do not mix truth with falsehood and “conceal the truth while you know [it]” (Q 2:42), meaning do not conceal the truth while you know that Muḥammad ﷺ is the Messenger of Allah. ʿAbd b. Ḥumayd related from Qatādah, he said: “Do not mix Judaism and Christianity with Islam while you know that the religion of Allah is Islam, and that Judaism and Christianity are an innovation not from Allah, exalted be He, and do not conceal the truth while you know that he is the Messenger of Allah, they find him written with them in the Torah and the Gospel, he commands them to what is right and forbids them from what is wrong and makes lawful for them the good things and forbids for them the evil things” (Q 7:157). Ibn Jarīr related from al-Suddī regarding His saying “and conceal the truth,” he said: It is Muḥammad ﷺ. Al-Bayhaqī related from Ibn ʿAbbās, ؓ, he said: Allah described Muḥammad in the Torah as kohl-eyed, of medium height, with curly hair, and handsome. When the Messenger of Allah ﷺ arrived, the rabbis of the Jews envied him, so they altered his description in their book and said: We do not find his characteristic with us, and they said: We find the unlettered prophet to be tall, blue-eyed, with straight hair, and they said to the common people: “This is not the characteristic of the prophet who forbids such and such,” as they had written it, and they altered the characteristic of this one as he was described, thus they confused the people thereby. They only did that because the rabbis had a source of food which the common people fed them in return for their standing over the Torah; so they feared that the common people would believe and that source of food would be cut off. Al-Bayhaqī related from Ibn ʿAbbās, Ibn Masʿūd, and a number of the Companions, ؓ, they said: The Arabs used to pass by the Jews and harm them, and they would find Muḥammad ﷺ in the Torah, so they would ask Allah, exalted be He, to send him so that they would fight the Arabs alongside him. When he came to them, they disbelieved in him because he was not from the Children of Israel. Ibn Isḥāq, Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim related from Ibn ʿAbbās, ؓ, and Abū Nuʿaym from him through various routes, and ʿAbd b. Ḥumayd, Ibn Jarīr, and Abū Nuʿaym from Qatādah: that the Jews of al-Madinah before the arrival of the Messenger of Allah ﷺ, when they fought those adjacent to them from the polytheists of the Arabs—from Asad, Ghatafān, Juhaynah, and ʿUdhrah—used to seek victory by supplicating Allah against those who disbelieved, saying: “O Allah, we seek victory by the right of Muḥammad, the unlettered prophet, unless You grant us victory over them,” and they would be granted victory. They used to say: “O Allah, send the unlettered prophet whom we find in the Torah, whom You promised us that You would send at the end of time.” When there came to them what they recognized, they disbelieved in it out of envy of the Arabs, while they knew that he was the Messenger of Allah ﷺ. Muʿādh b. Jabal and Bishr b. al-Barāʾ, the brother of Banū Salimah, said to them: O assembly of Jews, fear Allah and submit, for you used to seek victory over us through Muḥammad while we were people of polytheism, and you used to inform us that he would be sent, and you described him to us by his description. Ibn Isḥāq said: At that time the rabbis of the Jews set up enmity against the Messenger of Allah ﷺ, out of envy, jealousy, and malice, because Allah, exalted be He, singled out the Arabs by taking His Messenger from among them. And there joined them men from the Aws and the Khazraj, from those who had remained upon their ignorance, and they were people of hypocrisy upon the religion of their fathers of polytheism and denial of the resurrection, except that Islam subdued them by its emergence and the gathering of their people upon it, so they displayed Islam and took it as a shield from killing, and they acted hypocritically in secret. Their inclination was with the Jews, because of their denial of the Prophet ﷺ and their rejection of Islam. The rabbis of the Jews were the ones who questioned the Messenger of Allah ﷺ and sought to entangle him, and they came to him with ambiguity in order to confuse the truth with falsehood. So the Qurʾān would descend concerning them regarding what they asked about, except for a few questions about the lawful and the unlawful which the Muslims asked about. Ibn Jarīr and Ibn al-Mundhir related from Ibn Jurayj from one of the People of the Book who had embraced Islam, he said: By Allah, we know the Messenger of Allah better than we know our own sons, because of the description and the characteristic which we find in our Book. As for our sons, we do not know what the women have brought forth. ʿAbd Allāh b. al-Imām Aḥmad related in “Zawāʾid al-Musnad” from Jābir b. Samurah, ؓ, that a Jarmaqānī came to the companions of Muḥammad ﷺ and said: Where is this companion of yours who claims that he is a prophet? If I ask him, he will inform me whether he is a prophet or not. Then the Jarmaqānī said: “This, by Allah, is the one whom Moses brought.” Jarmaqānī with a jīm with fatḥah, then a rāʾ with sukūn, then a mīm with fatḥah, then a qāf, then an alif, then a nūn, attributed to al-Jarāmiqah. He said in “al-Ṣiḥāḥ”: A people at al-Mawṣil whose origin is from the Persians. Another said: The Jarāmiqah of the Levant are its Nabataeans. Al-Bayhaqī related from Ibn ʿAbbās, ؓ, that a rabbi from the rabbis of the Jews entered upon the Messenger of Allah ﷺ and found him reciting Sūrat Yūsuf, so he said: “O Muḥammad, who taught you it?” He said: “Allah, mighty and majestic be He, taught it to me.” The rabbi was amazed at what he heard from him, so he returned to the Jews and said: “Muḥammad recites the Qurʾān as it was sent down in the Torah.” A group of them went off until they entered upon him, and they recognized him by the description, and they looked at the seal of prophethood between his shoulders, and they began to listen to his recitation of Sūrat Yūsuf, and they were amazed at it and embraced Islam at that time. Muḥammad b. ʿUmar al-Aslamī mentioned that al-Nuʿmān al-Sabaʾī, who was one of the rabbis of the Jews of Yemen, when they heard of the Messenger of Allah ﷺ, he came to him and asked him about things, then said to him: “My father used to seal a scroll and say: ‘Do not read it to the Jews until you hear of a prophet who has emerged in Yathrib; when you hear of him, open it.’” Al-Nuʿmān said: “When I heard of him, I opened the scroll, and there in it was your description as I see you now, and in it was what you make lawful and what you forbid, and in it was that you are the last of the prophets and your nation is the last of the nations, and your name is Aḥmad, and your nation’s offering is their blood, and their gospels are in their breasts, they do not attend a battle except that Gabriel is with them, and Allah, exalted be He, is compassionate toward them as a bird is compassionate toward its chicks. Then he said to me: ‘When you hear of him, go out to him and believe him.’” The Messenger of Allah ﷺ loved to let his companions hear his account. So one day he came to him and said: “O Nuʿmān, narrate to us.” So he began the account from its beginning, and the Messenger of Allah ﷺ was seen smiling, then he said: “I bear witness that I am the Messenger of Allah.” It is said that this Nuʿmān was the one whom al-Aswad al-ʿAnsī the liar killed and cut into pieces limb by limb, while Nuʿmān was saying: “I bear witness that there is no god but Allah, and I bear witness that Muḥammad is the Messenger of Allah, and that you are a liar, fabricating against Allah, mighty and majestic be He.” Then he burned him with fire. Ibn Isḥāq said: Mālik b. al-Ṣayf said, when the Messenger of Allah ﷺ was sent and he mentioned to them what was taken from them of the covenant for him, and what Allah had pledged to them regarding him: By Allah, no covenant was pledged to us regarding Muḥammad, and no covenant was taken from us for him. So Allah sent down concerning him: “And is it [not] that whenever they made a covenant, a party of them threw it away? But [in fact], most of them do not believe” (Q 2:100). Abū Ṣalūbā al-Faṭyūnī said to the Messenger of Allah ﷺ: O Muḥammad, you have not brought us anything we recognize, and Allah has not sent down upon you any sign that we might follow you for it. So Allah, exalted be He, sent down concerning that from his saying: “And We have certainly sent down to you distinct verses, and none disbelieves in them except the defiantly disobedient” (Q 2:99). Rāfiʿ b. Ḥuraymilah and Wahb b. Zayd said to the Messenger of Allah ﷺ: O Muḥammad, bring us a book which you send down upon us from the heaven that we may read it, and cause rivers to gush forth for us, and we will follow you and believe you. So Allah, exalted be He, sent down concerning that from their saying: “Or do you intend to ask your messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way” (Q 2:108). Ibn Isḥāq said: Ḥuyayy b. Akhṭab and his brother Abū Yāsir b. Akhṭab were among the most severe of the Jews in envy of the Arabs, since Allah, exalted be He, singled them out with His Messenger ﷺ, and they were both striving in repelling people from Islam as much as they could. So Allah, exalted be He, sent down concerning them: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent” (Q 2:109). A testimony from Ṣafiyyah Ibn Isḥāq said: ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm narrated to me, he said: I was told from Ṣafiyyah bt. Ḥuyayy b. Akhṭab that she said: I was the most beloved of my father’s children to him and to my uncle Abū Yāsir. I never met them with any child of theirs except that they took me instead of him. She said: When the Messenger of Allah ﷺ came to al-Madinah and alighted at Qubāʾ among Banū ʿAmr b. ʿAwf, my father Ḥuyayy b. Akhṭab and my uncle Abū Yāsir b. Akhṭab went out early in the morning before dawn. She said: They did not return until they came with the setting of the sun. She said: They came back weary, languid, drooping, walking slowly. She said: I hurried to them as I used to do, and by Allah, not one of them turned to me because of the grief they were in. She said: I heard my uncle Abū Yāsir saying to my father Ḥuyayy b. Akhṭab: Is it he? He said: Yes, by Allah. He said: Do you recognize him and affirm him? He said: Yes. He said: What is in your heart toward him? He said: Enmity toward him, by Allah, as long as I remain. Mūsā b. ʿUqbah mentioned from al-Zuhrī that Abū Yāsir b. Akhṭab, when the Messenger of Allah ﷺ came to al-Madinah, went to him, listened to him, and conversed with him, then returned to his people and said: O my people, obey me, for Allah has brought you the one you were awaiting, so follow him and do not oppose him. His brother Ḥuyayy b. Akhṭab went—he was that day the chief of the Jews, and they were from Banū al-Naḍīr—and sat with the Messenger of Allah ﷺ and listened to him, then returned to his people, and he was obeyed among them, and said: I have come from a man whom, by Allah, I will never cease to be an enemy of, ever. His brother Abū Yāsir said to him: O son of my mother, obey me in this matter and disobey me in whatever you wish after it; do not perish. He said: By Allah, I will never obey you, ever. Satan gained mastery over him, and his people followed him in his opinion. I say: As for Abū Yāsir b. Akhṭab, I do not know what became of his affair. As for Ḥuyayy b. Akhṭab, the father of Ṣafiyyah bt. Ḥuyayy, he drank enmity toward the Prophet ﷺ and his companions, and that remained his habit until he was killed patiently before the Messenger of Allah ﷺ on the day he killed the fighters of Banū Qurayẓah.
Grades by grader
No grade is recorded for this wording.