Tarikh (al-Tabari) 898
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
مَنْ أَسْلَمَ مِنْ أَحْبَارِ يَهُودَ نِفَاقًا قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ تَعَوَّذَ بِالْإِسْلَامِ، وَدَخَلَ فِيهِ مَعَ الْمُسْلِمِينَ وَأَظْهَرَهُ وَهُوَ مُنَافِقٌ، مِنْ أَحْبَارِ يَهُودَ. [ مِنْ بَنِي قَيْنُقَاعَ ] مِنْ بَنِي قَيْنُقَاعَ: سَعْدُ بْنُ حُنَيْفٍ، وَزَيْدُ بْنُ اللُّصَيْتِ، وَهُوَ الَّذِي قَالَ حِينَ ضَلَّتْ نَاقَةُ رَسُولِ اللَّهِ ﷺ: يَزْعُمُ مُحَمَّدٌ أَنَّهُ يَأْتِيهِ خَبَرُ السَّمَاءِ، وَهُوَ لَا يَدْرِي أَيْنَ نَاقَتُهُ. فَقَالَ رَسُولُ اللَّهِ ﷺ: وَاللَّهِ لَا أَعْلَمُ إِلَّا مَا عَلَّمَنِي اللَّهُ، وَقَدْ دَلَّنِي اللَّهُ عَلَيْهَا، فَهِيَ فِي هَذَا الشِّعْبِ، قَدْ حَبَسَتْهَا شَجَرَةٌ بِزِمَامِهَا. فَذَهَبَ رِجَالٌ مِنَ الْمُسْلِمِينَ فَوَجَدُوهَا كَذَلِكَ. فَزَعَمَ بَعْضُ النَّاسِ أَنَّ زَيْدًا تَابَ بَعْدَ ذَلِكَ وَحَسُنَ إِسْلَامُهُ، وَقِيلَ: لَمْ يَزَلْ مُتَّهَمًا حَتَّى هَلَكَ. قَالَ: وَنُعْمَانُ بْنُ أَوْفَى، وَعُثْمَانُ بْنُ أَوْفَى، وَرَافِعُ بْنُ حُرَيْمِلَةَ، وَهُوَ الَّذِي قَالَ فِيهِ رَسُولُ اللَّهِ ﷺ يَوْمَ مَاتَ - فِيمَا بَلَغْنَا -: قَدْ مَاتَ الْيَوْمَ عَظِيمٌ مِنْ عُظَمَاءِ الْمُنَافِقِينَ. وَرِفَاعَةُ بْنُ زَيْدِ بْنِ التَّابُوتِ وَهُوَ الَّذِي هَبَّتِ الرِّيحُ الشَّدِيدَةُ يَوْمَ مَوْتِهِ عِنْدَ مَرْجِعِ رَسُولِ اللَّهِ ﷺ مِنْ تَبُوكَ فَقَالَ: إِنَّهَا هَبَّتْ لِمَوْتِ عَظِيمٍ مِنْ عُظَمَاءِ الْكُفَّارِ. فَلَمَّا قَدِمُوا الْمَدِينَةَ، وَجَدُوا رِفَاعَةَ قَدْ مَاتَ فِي ذَلِكَ الْيَوْمِ. وَسِلْسِلَةُ بْنُ بَرْهَامَ، وَكِنَانَةُ بْنُ صُورِيَا. فَهَؤُلَاءِ مِمَّنْ أَسْلَمَ مِنْ مُنَافِقِي الْيَهُودِ. [ طَرْدُ الْمُنَافِقِينَ مِنْ مَسْجِدِ الرَّسُولِ ﷺ ] وَكَانَ هَؤُلَاءِ الْمُنَافِقُونَ يَحْضُرُونَ الْمَسْجِدَ فَيَسْتَمِعُونَ أَحَادِيثَ الْمُسْلِمِينَ، وَيَسْخَرُونَ وَيَسْتَهْزِئُونَ بِدِينِهِمْ، فَاجْتَمَعَ يَوْمًا فِي الْمَسْجِدِ مِنْهُمْ نَاسٌ، فَرَآهُمْ رَسُولُ اللَّهِ ﷺ يَتَحَدَّثُونَ بَيْنَهُمْ، خَافِضِي أَصْوَاتَهُمْ، قَدْ لَصِقَ بَعْضُهُمْ بِبَعْضٍ، فَأَمَرَ بِهِمْ رَسُولُ اللَّهِ ﷺ فَأُخْرِجُوا مِنْ الْمَسْجِدِ إخْرَاجًا عَنِيفًا، فَقَامَ أَبُو أَيُّوبَ، خَالِدُ بْنُ زَيْدِ بْنِ كُلَيْبٍ، إلَى عَمْرِو بْنِ قَيْسٍ، أَحَدِ بَنِي غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ - كَانَ صَاحِبَ آلِهَتِهِمْ فِي الْجَاهِلِيَّةِ فَأَخَذَ بِرِجْلِهِ فَسَحَبَهُ، حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ، وَهُوَ يَقُولُ: أَتُخْرِجُنِي يَا أَبَا أَيُّوبَ مِنْ مِرْبَدِ بَنِي ثَعْلَبَةَ ثُمَّ أَقْبَلَ أَبُو أَيُّوبَ أَيْضًا إلَى رَافِعِ بْنِ وَدِيعَةَ، أَحَدِ بَنِي النَّجَّارِ فَلَبَّبَهُ بِرِدَائِهِ ثمَ نَتَرَهُ نَتْرًا شَدِيدًا، وَلَطَمَ وَجْهَهُ، ثُمَّ أَخْرَجَهُ مِنْ الْمَسْجِدِ، وَأَبُو أَيُّوبَ يَقُولُ لَهُ: أُفٍّ لَكَ مُنَافِقًا خَبِيثًا: أَدْرَاجَكَ يَا مُنَافِقُ مِنْ مَسْجِدِ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ هِشَامٍ: أَيْ ارْجِعْ مِنْ الطَّرِيقِ الَّتِي جِئْتَ مِنْهَا. قَالَ الشَّاعِرُ: : فَوَلَّى وَأَدْبَرَ أَدْرَاجَهُ وَقَدْ بَاءَ بِالظُّلْمِ مَنْ كَانَ ثَمَّ وَقَامَ عِمَارَةُ بْنُ حَزْمٍ إلَى زَيْدِ بْنِ عَمْرٍو، وَكَانَ رَجُلًا طَوِيلَ اللِّحْيَةِ، فَأَخَذَ بِلِحْيَتِهِ فَقَادَهُ بِهَا قَوْدًا عَنِيفًا حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ، ثُمَّ جَمَعَ عِمَارَةُ يَدَيْهِ فَلَدَمَهُ بِهِمَا فِي صَدْرِهِ لَدْمَةً خَرَّ مِنْهَا. قَالَ: يَقُولُ: خَدَشْتَنِي يَا عِمَارَةُ؛ قَالَ: أَبْعَدَكَ اللَّهُ يَا مُنَافِقُ، فَمَا أَعَدَّ اللَّهُ لَكَ مِنْ الْعَذَابِ أَشَدُّ مِنْ ذَلِكَ، فَلَا تَقْرَبَنَّ مَسْجِدَ رَسُولِ اللَّهِ ﷺ. قَالَ ابْنُ إسْحَاقَ: وَقَامَ أَبُو مُحَمَّدٍ، رَجُلٌ مِنْ بَنِي النَّجَّارِ، كَانَ بَدْرِيًّا، وَأَبُو مُحَمَّدٍ مَسْعُودُ بْنُ أَوْسِ بْنِ زَيْدِ بْنِ أَصْرَمِ بْنِ زَيْدِ بْنِ ثَعْلَبَةَ بْنِ غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ إلَى قَيْسِ بْنِ عَمْرِو بْنِ سَهْلٍ، وَكَانَ قَيْسٌ غُلَامًا شَابًّا، وَكَانَ لَا يُعْلَمُ فِي الْمُنَافِقِينَ شَابٌّ غَيْرُهُ، فَجَعَلَ يَدْفَعُ فِي قَفَاهُ حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ. وَقَامَ رَجُلٌ مِنْ بَلْخُدْرَةَ بْنِ الْخَزْرَجِ، رَهْطِ أَبِي سَعِيدٍ الْخُدْرِيِّ، يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ الْحَارِثِ، حَيْنَ أَمَرَ رَسُولُ اللَّهِ ﷺ بِإِخْرَاجِ الْمُنَافِقِينَ مِنْ الْمَسْجِدِ إلَى رَجُلٍ يُقَالُ لَهُ: الْحَارِثُ بْنُ عَمْرٍو، وَكَانَ ذَا جُمَّةٍ، فَأَخَذَ بِجُمَّتِهِ فَسَحَبَهُ بِهَا سَحْبًا عَنِيفًا، عَلَى مَا مَرَّ بِهِ مِنْ الْأَرْضِ، حَتَّى أَخْرَجَهُ مِنْ الْمَسْجِدِ. قَالَ: يَقُولُ الْمُنَافِقُ: لَقَدْ أَغْلَظْتَ يَا ابْنَ الْحَارِثِ، فَقَالَ لَهُ؛ إنَّكَ أَهْلٌ لِذَلِكَ، أَيْ عَدُوُّ اللَّهِ لَمَّا أَنْزَلَ اللَّهُ فِيكَ، فَلَا تَقْرَبَنَّ مَسْجِدَ رَسُولِ اللَّهِ ﷺ، فَإِنَّكَ نَجِسٌ. وَقَامَ رَجُلٌ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ إلَى أَخِيهِ زُوَيِّ بْنِ الْحَارِثِ، فَأَخْرَجَهُ مِنْ الْمَسْجِدِ إخْرَاجًا عَنِيفًا، وَأَفَّفَ مِنْهُ، وَقَالَ: غَلَبَ عَلَيْكَ الشَّيْطَانُ وَأَمْرُهُ. فَهَؤُلَاءِ مَنْ حَضَرَ الْمَسْجِدَ يَوْمئِذٍ مِنْ الْمُنَافِقِينَ، وَأَمَرَ رَسُولُ اللَّهِ ﷺ بِإِخْرَاجِهِمْ. ثُمَّ ذَكَرَ ابْنُ إِسْحَاقَ مَا نَزَلَ فِيهِمْ مِنَ الْآيَاتِ مِنْ سُورَةِ " الْبَقَرَةِ "، وَتَكَلَّمَ عَلَى تَفْسِيرِ ذَلِكَ، فَفِي هَؤُلَاءِ مِنْ أَحْبَارِ يَهُودَ، وَالْمُنَافِقِينَ مِنْ الْأَوْسِ وَالْخَزْرَجِ، نَزَلَ صَدْرُ سُورَةِ الْبَقَرَةِ إلَى الْمِئَةِ مِنْهَا - فِيمَا بَلَغَنِي - وَاَللَّهُ أَعْلَمُ. يَقُولُ اللَّهُ سُبْحَانَهُ وَبِحَمْدِهِ: الم ذَلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ أَيْ لَا شَكَّ فِيهِ. قَالَ ابْنُ هِشَامٍ: قَالَ سَاعِدَةُ بْنُ جُؤَيَةَ الْهُذَلِيُّ: : فَقَالُوا عَهِدْنَا الْقَوْمَ قَدْ حَصَرُوا بِهِ فَلَا رَيْبَ أَنْ قَدْ كَانَ ثَمَّ لَحِيمُ وَهَذَا الْبَيْتُ فِي قَصِيدَةٍ لَهُ، وَالرَّيْبُ ( أَيْضًا ): الرِّيبَةُ. قَالَ خَالِدُ بْنُ زُهَيْرٍ الْهُذَلِيُّ: كَأَنَّنِي أَرْبِبُهُ بِرَيْبٍ قَالَ ابْنُ هِشَامٍ: وَمِنْهُمْ مَنْ يَرْوِيهِ: كَأَنَّنِي أَرَبْتُهُ بِرَيْبٍ وَهَذَا الْبَيْتُ فِي أَبْيَاتٍ لَهُ. وَهُوَ ابْنُ أَخِي أَبِي ذُؤَيْبٍ الْهُذَلِيُّ. هُدًى لِلْمُتَّقِينَ أَيْ الَّذِينَ يَحْذَرُونَ مِنْ اللَّهِ عُقُوبَتَهُ فِي تَرْكِ مَا يَعْرِفُونَ مِنْ الْهُدَى، وَيَرْجُونَ رَحْمَتَهُ بِالتَّصْدِيقِ بِمَا جَاءَهُمْ مِنْهُ. الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ أَيْ يُقِيمُونَ الصَّلَاةَ بِفَرْضِهَا، وَيُؤْتَوْنَ الزَّكَاةَ احْتِسَابًا لَهَا. وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ أَيْ يُصَدِّقُونَكَ بِمَا جِئْتَ بِهِ مِنْ اللَّهِ عَزَّ وَجَلَّ، وَمَا جَاءَ بِهِ مَنْ قَبْلُكَ مِنْ الْمُرْسَلِينَ، لَا يُفَرِّقُونَ بَيْنَهُمْ، وَلَا يَجْحَدُونَ مَا جَاءُوهُمْ بِهِ مِنْ رَبِّهِمْ. وَبِالْآخِرَةِ هُمْ يُوقِنُونَ أَيْ بِالْبَعْثِ وَالْقِيَامَةِ وَالْجَنَّةِ وَالنَّارِ وَالْحِسَابِ وَالْمِيزَانِ، أَيْ هَؤُلَاءِ الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا كَانَ مِنْ قَبْلِكَ، وَبِمَا جَاءَكَ مِنْ رَبِّكَ أُولَئِكَ عَلَى هُدًى مِنْ رَبِّهِمْ أَيْ عَلَى نُورٍ مِنْ رَبِّهِمْ وَاسْتِقَامَةٍ عَلَى مَا جَاءَهُمْ وَأُولَئِكَ هُمُ الْمُفْلِحُونَ أَيْ الَّذِينَ أَدْرَكُوا مَا طَلَبُوا وَنَجَوْا مِنْ شَرِّ مَا مِنْهُ هَرَبُوا. إنَّ الَّذِينَ كَفَرُوا، أَيْ بِمَا أُنْزِلَ إلَيْكَ، وَإِنْ قَالُوا إنَّا قَدْ آمَنَّا بِمَا جَاءَنَا قَبْلَكَ سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ أَيْ أَنَّهُمْ قَدْ كَفَرُوا بِمَا عِنْدَهُمْ مِنْ ذِكْرِكَ، وَجَحَدُوا مَا أُخِذَ عَلَيْهِمْ الْمِيثَاقُ لَكَ، فَقَدْ كَفَرُوا بِمَا جَاءَكَ وَبِمَا عِنْدَهُمْ، مِمَّا جَاءَهُمْ بِهِ غَيْرُكَ، فَكَيْفَ يَسْتَمِعُونَ مِنْكَ إنْذَارًا أَوْ تَحْذِيرًا، وَقَدْ كَفَرُوا بِمَا عِنْدَهُمْ مِنْ عِلْمِكَ. خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ أَيْ عَنْ الْهُدَى أَنْ يُصِيبُوهُ أَبَدًا، يَعْنِي بِمَا كَذَّبُوكَ بِهِ مِنْ الْحَقِّ الَّذِي جَاءَكَ مِنْ رَبِّكَ حَتَّى يُؤْمِنُوا بِهِ، وَإِنْ آمَنُوا بِكُلِّ مَا كَانَ قَبْلَكَ، وَلَهُمْ بِمَا هُمْ عَلَيْهِ مِنْ خِلَافِكَ عَذَابٌ عَظِيمٌ. فَهَذَا فِي الْأَحْبَارِ مِنْ يَهُودَ، فِيمَا كَذَّبُوا بِهِ مِنْ الْحَقِّ بَعْدَ مُعْرِفَتِهِ.
Translation
✧ Those who accepted Islam from the Jewish rabbis hypocritically Ibn Isḥāq said: Among those who sought protection in Islam, entered it alongside the Muslims, and displayed it while being a hypocrite, from the rabbis of the Jews, were: [From Banū Qaynuqāʿ] From Banū Qaynuqāʿ: Saʿd b. Ḥunayf; and Zayd b. al-Luṣayt, who said when the she-camel of the Messenger of Allah ﷺ went astray: “Muḥammad claims that news of heaven comes to him, yet he does not know where his she-camel is.” The Messenger of Allah ﷺ said: “By Allah, I know only what Allah has taught me, and Allah has guided me to it; it is in this mountain pass, held by a tree by its halter.” Some men of the Muslims went and found it just as he said. Some people alleged that Zayd repented after that and his Islam became good, while it was said: he remained suspect until he perished. He said: And Nuʿmān b. Awfā, ʿUthmān b. Awfā, and Rāfiʿ b. Ḥuraymilah, the one about whom the Messenger of Allah ﷺ said on the day he died—as has reached us—“Today a great one among the great hypocrites has died.” And Rifāʿah b. Zayd b. al-Tābūt, the one for whom the strong wind blew on the day of his death, upon the return of the Messenger of Allah ﷺ from Tabūk, and he said: “It has blown for the death of a great one among the great disbelievers.” When they arrived in al-Madinah, they found that Rifāʿah had died on that day. And Silsilah b. Barhām, and Kinānah b. Ṣūriyā. These are among those who accepted Islam from the hypocrites of the Jews. [The expulsion of the hypocrites from the mosque of the Messenger ﷺ] These hypocrites used to attend the mosque and listen to the conversations of the Muslims, mocking and ridiculing their religion. One day a group of them gathered in the mosque, and the Messenger of Allah ﷺ saw them talking among themselves, lowering their voices, some of them clinging to one another. So the Messenger of Allah ﷺ ordered that they be expelled from the mosque with a harsh expulsion. Abu Ayyūb, Khālid b. Zayd b. Kulayb, rose against ʿAmr b. Qays, one of Banū Ghanm b. Mālik b. al-Najjār—who had been the keeper of their idols in the Jāhiliyyah—seized him by the leg and dragged him until he expelled him from the mosque, while he was saying: “Will you expel me, O Abu Ayyūb, from the enclosure of Banū Thaʿlabah?” Then Abu Ayyūb turned also to Rāfiʿ b. Wadīʿah, one of Banū al-Najjār, seized him by his cloak, shook him violently, slapped his face, then expelled him from the mosque, while Abu Ayyūb was saying to him: “Uff to you, foul hypocrite: back the way you came, O hypocrite, from the mosque of the Messenger of Allah ﷺ.” Ibn Hishām said: meaning, return by the road from which you came. The poet said: : He turned away and retreated the way he had come, while he who was there bore the burden of wrongdoing. And ʿImārah b. Ḥazm rose against Zayd b. ʿAmr, who was a man with a long beard, seized him by the beard and led him by it with a rough dragging until he expelled him from the mosque. Then ʿImārah joined his hands and struck him with them on his chest, a blow by which he fell down. He said: He said: “You have scratched me, O ʿImārah.” He said: “May Allah distance you, O hypocrite, for what Allah has prepared for you of punishment is more severe than that; do not come near the mosque of the Messenger of Allah ﷺ.” Ibn Isḥāq said: Abu Muḥammad, a man of Banū al-Najjār who had been present at Badr—Abu Muḥammad Masʿūd b. Aws b. Zayd b. Aṣram b. Zayd b. Thaʿlabah b. Ghanm b. Mālik b. al-Najjār—rose against Qays b. ʿAmr b. Sahl. Qays was a young lad, and it was not known of any other young man among the hypocrites. He began pushing him on the back of his neck until he expelled him from the mosque. And a man of Balkhudrah b. al-Khazraj, the clan of Abu Saʿīd al-Khudrī, called ʿAbd Allah b. al-Ḥārith, rose—when the Messenger of Allah ﷺ ordered the expulsion of the hypocrites from the mosque—against a man called al-Ḥārith b. ʿAmr, who had long hair. He seized him by his hair and dragged him by it with a violent dragging, over whatever ground he passed, until he expelled him from the mosque. He said: The hypocrite said: “You have been harsh, O son of al-Ḥārith.” He said to him: “You deserve that, O enemy of Allah, because of what Allah has sent down concerning you; do not approach the mosque of the Messenger of Allah ﷺ, for you are impure.” And a man of Banū ʿAmr b. ʿAwf rose against his brother Zuwayy b. al-Ḥārith and expelled him from the mosque with a harsh expulsion, expressing disgust at him, and said: “Satan and his affair have overpowered you.” These were the hypocrites who were present in the mosque that day, and the Messenger of Allah ﷺ ordered their expulsion. Then Ibn Isḥāq mentioned what was revealed concerning them of the verses of Sūrat al-Baqarah, and spoke about their interpretation. For these among the rabbis of the Jews and the hypocrites of al-Aws and al-Khazraj, the beginning of Sūrat al-Baqarah up to the hundredth verse was revealed, as far as has reached me—and Allah knows best. Allah, glorified be He and praised, says: Alif Lām Mīm. That is the Book, in which there is no doubt, meaning no uncertainty about it. Ibn Hishām said: Sāʿidah b. Juʾayyah al-Hudhalī said: : They said: We knew the people had confined him, so there is no doubt that there was then a wise one. This verse is in a poem of his, and al-rayb (also) means suspicion. Khālid b. Zuhayr al-Hudhalī said: It is as if I cause him to doubt. Ibn Hishām said: Some of them narrate it as: It is as if I made him doubt. This verse is among verses of his. He is the nephew of Abu Dhuʾayb al-Hudhalī. A guidance for the God-fearing, meaning those who are wary of Allah's punishment for abandoning what they know of guidance, and who hope for His mercy by believing in what has come to them from Him. Those who believe in the unseen, establish prayer, and spend from what We have provided them, meaning they establish prayer with its obligation, and they give the zakāh seeking reward for it. And those who believe in what has been sent down to you and what was sent down before you, meaning they affirm your truth in what you have brought from Allah, Mighty and Majestic, and what those before you of the messengers brought, not making any distinction between them, and not denying what they brought them from their Lord. And in the Hereafter they are certain, meaning in the resurrection, the rising, Paradise, the Fire, the reckoning, and the balance. That is, these who claim that they believed in what was before you and in what has come to you from your Lord—those are upon guidance from their Lord, meaning upon light from their Lord and uprightness upon what has come to them, and those are the successful, meaning those who attained what they sought and were saved from the evil of what they fled. Indeed, those who disbelieve, meaning in what has been sent down to you, even if they say: We have believed in what came to us before you—it is the same to them whether you warn them or do not warn them; they will not believe. Meaning they have disbelieved in the mention of you that is with them, and they have denied the covenant that was taken upon them for you. So they have disbelieved in what came to you and in what is with them, from what others brought them, so how could they listen to a warning or caution from you, when they have disbelieved in the knowledge of you that is with them? Allah has sealed their hearts and their hearing, and over their eyes is a covering, meaning from guidance, so that they may never attain it. This means because of their denial of the truth that came to you from your Lord, until they believe in it, even if they believed in everything before you. And for them, because of their opposition to you, is a great punishment. This concerns the rabbis of the Jews, regarding the truth they denied after knowing it.
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