Tarikh (al-Tabari) 930
Some matters that occurred between the Messenger ﷺ and the Jews, Christians, and hypocrites in al-Madinah al-Munawwarah
مَعْرِفَةِ بَعْضِ طُغَاةِ الْمُنَافِقِينَ الَّذِينَ انْضَافُوا إِلَى الْيَهُودِ، وَبَعْضِ أُمُورٍ دَارَتْ بَيْنَ رَسُولِ اللَّهِ ﷺ وَبَيْنَهُمْ مَعْنَى النِّفَاقِ. النِّفَاقُ: اسْمٌ إِسْلَامِيٌّ لَمْ تَعْرِفْهُ الْعَرَبُ بِالْمَعْنَى الْمَخْصُوصِ بِهِ، وَهُوَ فِعْلُ الْمُنَافِقِ الَّذِي يَسْتُرُ كُفْرَهُ وَيُظْهِرُ إِيمَانَهُ، كَمَا يَتَسَتَّرُ الرَّجُلُ بِالنَّفَقِ الَّذِي هُوَ السَّرَبُ، فَقِيلَ هُوَ اشْتِقَاقُهُ مِنْ هَذَا. وَقِيلَ مِنْ قَوْلِهِمْ نَافَقَ الْيَرْبُوعُ إِذَا دَخَلَ فِي قَاصِعَائِهِ وَخَرَجَ مِنْ نَافِقَائِهِ وَبِالْعَكْسِ. وَذَلِكَ أَنَّ الْيَرْبُوعَ لَهُ جِحَرَةٌ أَرْبَعَةٌ: النَّافِقَاءُ وَالْقَاصِعَاءُ وَالرَّاهِطَاءُ وَالدَّامَّاءُ، فَهُوَ يُرَقِّقُ أَقْصَى النَّافِقَاءِ وَيَكْتُمُهَا وَيُظْهِرُ غَيْرَهَا. فَإِذَا قَصَدَ مِنْ غَيْرِهَا مِنَ الْجُحْرِ ضَرَبَ النَّافِقَاءَ بِرَأْسِهِ فَانْتَفَقَ مِنْهَا أَيْ خَرَجَ. وَقِيلَ: إِنَّهَا نَافِذَةٌ بَعْضُهَا إِلَى بَعْضٍ، فَمِنْ أَيِّهَا قَصَدَ خَرَجَ مِنَ الْأُخْرَى. فَكَذَلِكَ الْمُنَافِقُ يَدْخُلُ فِي الْإِيمَانِ مِنْ جِهَةٍ وَيَخْرُجُ مِنْ جِهَةٍ أُخْرَى، فَاشْتِقَاقُهُ مِنْ فِعْلِ الْيَرْبُوعِ. وَقِيلَ: اشْتِقَاقُهُ مِنْ صُورَةِ النَّافِقَاءِ لَا مِنْ فِعْلِ الْيَرْبُوعِ، وَذَلِكَ أَنَّ النَّافِقَاءَ ظَاهِرُهُ مَدْخَلٌ وَبَاطِنُهُ مَخْرَجٌ وَمَهْرَبٌ، فَكَذَا الْمُنَافِقُ ظَاهِرُهُ إِيمَانٌ وَبَاطِنهُ كُفْرٌ، وَمَحَلُّ النِّفَاقِ الْقَلْبُ. وَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَسْلَمَ بَشَرٌ كَثِيرٌ مِمَّنْ أَرَادَ اللَّهُ عَزَّ وَجَلَّ هِدَايَتَهُ. وَانْضَافَ إِلَى الْيَهُودِ أُنَاسٌ مِنَ الْأَوْسِ وَالْخَزْرَجِ مِمَّنْ كَانَ عَسَا فِي الْجَاهِلِيَّةِ، فَكَانُوا أَهْلَ نِفَاقٍ عَلَى دِينِ آبَائِهِمْ مِنَ الشِّرْكِ وَالتَّكْذِيبِ بِالْبَعْثِ، إِلَّا أَنَّ الْإِسْلَامَ قَهَرَهُمْ بِظُهُورِهِ، وَاجْتِمَاعِ قَوْمِهِمْ عَلَيْهِ، فَتَظَاهَرُوا بِالْإِسْلَامِ وَاتَّخَذُوهُ جُنَّةً مِنَ الْقَتْلِ وَنَافَقُوا فِي السِّرِّ، وَكَانَ هَوَاهُمْ مَعَ يَهُودَ، لِتَكْذِيبِهِمْ بِرَسُولِ اللَّهِ ﷺ وَجُحُودِهِمُ الْإِسْلَامَ. وَقَدْ ذَكَرَ اللَّهُ أَخْبَارَهُمْ فِي سُورَةِ بَرَاءَةٍ وَغَيْرِهَا. قَالَ ابْنُ إسْحَاقَ: وَكَانَ مِمَّنْ انْضَافَ إلَى يَهُودَ، مِمَّنْ سُمِّيَ لَنَا مِنْ الْمُنَافِقِينَ مِنْ الْأَوْسِ وَالْخَزْرَجِ، وَاَللَّهُ أَعْلَمُ. مِنْ الْأَوْسِ، ثُمَّ مِنْ بَنِي عَمْرِو بْنِ عَوْفِ بْنِ مَالِكِ بْنِ الْأَوْسِ، ثُمَّ مِنْ بَنِي لَوْذَانِ بْنِ عَمْرِو بْنِ عَوْفٍ، زُوَيُّ بْنُ الْحَارِثِ. [ مِنْ بَنِي خُبَيْبٍ ] وَمِنْ بَنِي خُبَيْبِ بْنِ عَمْرِو بْنِ عَوْفٍ: جُلَاسُ بْنُ سُوَيْدِ بْنِ الصَّامِتِ، وَأَخُوهُ الْحَارِثُ بْنُ سُوَيْدٍ. [ شَيْءٌ عَنْ جُلَاسَ ] الْجُلَاسُ- بِجِيمٍ مَضْمُومَةٍ فَلَامٍ مُخَفَّفَةٍ فَأَلِفٍ فَسِينٍ مُهْمَلَةٍ- ابْنُ سُوَيْدِ بْنِ الصَّامِتِ. قَالَ ابْنُ إِسْحَاقَ: وَكَانَ مِمَّنْ تَخَلَّفَ عَنْ رَسُولِ اللَّهِ ﷺ فِي غَزْوَةِ تَبُوكَ. وَرَوَى ابْنُ إِسْحَاقَ، وَابْنُ أَبِي حَاتِمٍ عَنْ كَعْبِ بْنِ مَالِكٍ، وَابْنُ أَبِي حَاتِمٍ عَنِ ابْنِ عَبَّاسٍ، وَعَبْدُ الرَّزَّاقِ، وَابْنُ سَعْدٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ، وَأَبُو الشَّيْخِ عَنْ عُرْوَةَ قَالُوا: لَمَّا نَزَلَ الْقُرْآنُ فِيهِ ذِكْرُ الْمُنَافِقِينَ قَالَ الْجُلَاسُ: "وَاللَّهِ لَئِنْ كَانَ هَذَا الرَّجُلُ صَادِقًا [عَلَى إِخْوَانِنَا الَّذِينَ هُمْ سَادَاتُنَا وَخِيَارُنَا] لَنَحْنُ شَرٌّ مِنَ الْحَمِيرِ". فَسَمِعَهَا عُمَيْرُ بْنُ سَعْدٍ ؓ، وَكَانَ فِي حِجْرِ جُلَاسٍ، خَلَفَ عَلَى أُمِّهِ بَعْدَ أَبِيهِ. فَقَالَ لَهُ عُمَيْرٌ: "وَاللَّهِ يَا جُلَاسُ إِنَّكَ لَأَحَبُّ النَّاسِ إِلَيَّ وَأَحْسَنُهُ عِنْدِي يَدًا وَأَعَزُّهُ عَلَيَّ أَنْ يُصِيبَهُ شَيْءٌ يَكْرَهُهُ، وَلَقَدْ قُلْتَ مَقَالَةً لَئِنْ رَفَعْتُهَا عَلَيْكَ- لَأَفْضَحَنَّكَ، وَلَئِنْ صَمَتُّ لَيَهْلِكَنَّ دِينِي، وَلَإِحْدَاهُمَا أَيْسَرُ عَلَيَّ مِنَ الْأُخْرَى". فَمَشَى إِلَى رَسُولِ اللَّهِ ﷺ فَذَكَرَ مَا قَالَ لَهُ جُلَاسٌ. فَأَرْسَلَ رَسُولُ اللَّهِ ﷺ إِلَيْهِ، فَحَلَفَ جُلَاسٌ بِاللَّهِ لِرَسُولِ اللَّهِ ﷺ: "لَقَدْ كَذَبَ عَلَيَّ عُمَيْرٌ، وَمَا قُلْتُ مَا قَالَ عُمَيْرٌ. فَقَالَ عُمَيْرٌ: "بَلْ وَاللَّهِ قُلْتَهُ، فَتُبْ إِلَى اللَّهِ تَعَالَى، وَلَوْلَا أَنْ يَنْزِلَ قُرْآنٌ فَيَجْعَلَنِي مَعَكَ مَا قُلْتُهُ". فَجَاءَ الْوَحْيُ إِلَى رَسُولِ اللَّهِ ﷺ، فَسَكَتُوا لَا يَتَحَرَّكُ أَحَدٌ. وَكَذَلِكَ كَانُوا يَفْعَلُونَ لَا يَتَحَرَّكُونَ إِذَا نَزَلَ الْوَحْيُ، فَرُفِعَ عَنْ رَسُولِ اللَّهِ ﷺ فَقَالَ: يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا نَقَمُوا إِلا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ وَإِنْ يَتَوَلَّوْا يُعَذِّبْهُمُ اللَّهُ عَذَابًا أَلِيمًا فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ فِي الأَرْضِ مِنْ وَلِيٍّ وَلا نَصِيرٍ [التَّوْبَةِ 74] فَقَالَ [جُلَاسٌ]: "قَدْ قُلْتُهُ، وَقَدْ عَرَضَ اللَّهُ عَلَيَّ التَّوْبَةَ فَأَنَا أَتُوبُ". فَقُبِلَ ذَلِكَ مِنْهُ، وَكَانَ هَمَّ أَنْ يَلْحَقَ بِالْمُشْرِكِينَ. [وَقَالَ ابْنُ سِيرِينَ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ: أَخَذَ النَّبِيُّ ﷺ بِأُذُنِ عُمَيْرٍ وَقَالَ]: "يَا غُلَامُ، وَفَتْ أُذُنُكَ وَصَدَّقَكَ- رَبُّكَ". تَنْبِيهَاتٌ الْأَوَّلُ: ذُكِرَ فِي سَبَبِ نُزُولِ هَذِهِ الْآيَةِ شَيْءٌ آخَرُ: وَهُوَ قَوْلُ عَبْدِ اللَّهِ بْنِ أُبَيٍّ فِي غَزْوَةِ الْمُرَيْسِيعِ: "وَاللَّهِ مَا مَثَلُنَا وَمَثَلُ مُحَمَّدٍ إِلَّا كَمَا قَالَ الْقَائِلُ: سَمِّنْ كَلْبَكَ يَأْكُلْكَ. وَاللَّهِ لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الْأَعَزُّ مِنْهَا الْأَذَلَّ". فَسَعَى بِهَا زَيْدُ بْنُ أَرْقَمَ إِلَى رَسُولِ اللَّهِ ﷺ. فَأَرْسَلَ خَلْفَ ابْنِ أُبَيٍّ فَحَلَفَ بِاللَّهِ مَا قَالَهُ، فَأَنْزَلَ اللَّهُ تَعَالَى الْآيَةَ. رَوَاهُ ابْنُ جَرِيرٍ، وَابْنُ الْمُنْذِرِ، وَابْنُ أَبِي حَاتِمٍ عَنْ قَتَادَةَ. الثَّانِي: رَوَى مُحَمَّدُ بْنُ عُمَرَ عَنْ عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ، أَنَّ الْجُلَاسَ تَابَ وَحَسُنَتْ تَوْبَتُهُ، وَلَمْ يَنْزِعْ عَنْ خَيْرٍ كَانَ يَصْنَعُهُ إِلَى عُمَيْرٍ، وَكَانَ ذَلِكَ مِمَّا عُرِفَتْ بِهِ تَوْبَتُهُ. [ شَيْءٌ عَنْ الْحَارِثِ بْنِ سُوَيْدٍ ] وَأَخُوهُ الْحَارِثُ بْنُ سُوَيْدٍ، الَّذِي قَتَلَ الْمُجَذَّرَ بْنَ ذِيَادٍ الْبَلَوِيَّ، وَقَيْسَ بْنَ زَيْدٍ، أَحَدَ بَنِي ضُبَيْعَةَ، يَوْمَ أُحُدٍ. خَرَجَ مَعَ الْمُسْلِمِينَ، وَكَانَ مُنَافِقًا، فَلَمَّا الْتَقَى النَّاسُ عَدَا عَلَيْهِمَا، فَقَتَلَهُمَا ثُمَّ لَحِقَ بِقُرَيْشٍ. قَالَ ابْنُ هِشَامٍ: وَكَانَ الْمُجَذَّرُ بْنُ ذِيَادٍ قَتَلَ سُوَيْدَ بْنَ صَامِتٍ فِي بَعْضِ الْحُرُوبِ الَّتِي كَانَتْ بَيْنَ الْأَوْسِ وَالْخَزْرَجِ، فَلَمَّا كَانَ يَوْمُ أُحُدٍ طَلَبَ الْحَارِثُ بْنُ سُوَيْدٍ غُرَّةَ الْمُجَذَّرِ بْنِ ذِيَادٍ، لِيَقْتُلهُ بِأَبِيهِ، فَقَتَلَهُ وَحْدَهُ، وَسَمِعْتُ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ يَقُولُ: وَالدَّلِيلُ عَلَى أَنَّهُ لَمْ يَقْتُلْ قَيْسَ بْنَ زَيْدٍ، أَنَّ ابْنَ إسْحَاقَ لَمْ يَذْكُرْهُ فِي قَتْلَى أُحُدٍ. قَالَ ابْنُ إسْحَاقَ؛ قَتَلَ سُوَيْدَ بْنَ صَامِتٍ مُعَاذُ بْنُ عَفْرَاءَ غِيلَةً، فِي غَيْرِ حَرْبٍ، رَمَاهُ بِسَهْمٍ فَقَتَلَهُ قَبْلَ يَوْمِ بُعَاثٍ. قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ - فِيمَا يَذْكُرُونَ - قَدْ أَمَرَ عُمَرَ بْنَ الْخَطَّابِ بِقَتْلِهِ إنْ هُوَ ظَفِرَ بِهِ، فَفَاتَهُ، فَكَانَ بِمَكَّةَ، ثُمَّ بَعَثَ إلَى أَخِيهِ جُلَاسَ يَطْلُبُ التَّوْبَةَ، لِيَرْجِعَ إلَى قَوْمِهِ. فَأَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى فِيهِ - فِيمَا بَلَغَنِي عَنْ ابْنِ عَبَّاسٍ -: كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ إلَى آخِرِ الْقِصَّةِ. ومن المنافقين مِنْ بَنِي ضُبَيْعَةَ بْنِ زَيْدِ بْنِ مَالِكِ بْنِ عَوْفِ بْنِ عَمْرِو بْنِ عَوْفٍ: بِجَادُ بْنُ عُثْمَانَ بْنِ عَامِرٍ. وَمِنَ الْمُنَافِقِينَ: نَبْتَلٌ- بِنُونٍ مَفْتُوحَةٍ فَمُوَحَّدَةٍ سَاكِنَةٍ فَفَوْقِيَّةٍ مَفْتُوحَةٍ فَلَامٍ- ابْنُ الْحَارِثِ، وَكَانَ رَجُلًا جَسِيمًا، أَدْلَمَ، ثَائِرَ شَعْرِ الرَّأْسِ أَحْمَرَ الْعَيْنَيْنِ، أَسْفَعَ الْخَدَّيْنِ، وَهُوَ الَّذِي قَالَ فِيهِ رَسُولُ اللَّهِ ﷺ: "مَنْ أَحَبَّ أَنْ يَنْظُرَ إِلَى الشَّيْطَانِ فَلْيَنْظُرْ إِلَى نَبْتَلِ بْنِ الْحَارِثِ". وَرَوَى ابْنُ إِسْحَاقَ عَنْ بَعْضِ بَنِي الْعَجْلَانِ أَنَّهُ حُدِّثَ أَنَّ جِبْرِيلَ أَتَى رَسُولَ اللَّهِ ﷺ فَقَالَ لَهُ: "إِنَّهُ يَجْلِسُ إِلَيْكَ رَجُلٌ أَدْلَمُ، ثَائِرُ شَعْرِ الرَّأْسِ، أَسْفَعُ الْخَدَّيْنِ، أَحْمَرُ الْعَيْنَيْنِ كَأَنَّهُمَا قِدْرَانِ مِنْ صُفْرٍ، كَبِدُهُ أَغْلَظُ مِنْ كَبِدِ الْحِمَارِ، يَنْقُلُ حَدِيثَكَ إِلَى الْمُنَافِقِينَ فَاحْذَرْهُ". وَكَانَتْ تِلْكَ صِفَةَ نَبْتَلِ بْنِ الْحَارِثِ، يَأْتِي رَسُولَ اللَّهِ ﷺ فَيَجْلِسُ إِلَيْهِ فَيَسْمَعُ مِنْهُ، ثُمَّ يَنْقُلُ حَدِيثَهُ إِلَى الْمُنَافِقِينَ. وَهُوَ الَّذِي قَالَ لَهُمْ: "إِنَّمَا مُحَمَّدٌ أُذُنٌ، مَنْ حَدَّثَهُ بِشَيْءٍ صَدَّقَهُ". فَأَنْزَلَ اللَّهُ تَعَالَى: وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنٌ خَيْرٍ لَكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ [التَّوْبَةِ 61]. وَمِنْهُمْ: مِرْبَعٌ- بِمِيمٍ مَكْسُورَةٍ فَرَاءٍ سَاكِنَةٍ فَمُوَحَّدَةٍ مَفْتُوحَةٍ فَعَيْنٍ مُهْمَلَةٍ- ابْنُ قَيْظِيٍّ بِقَافٍ فَتَحْتِيَّةٍ فَظَاءٍ مُعْجَمَةٍ مُشَالَةٍ- وَهُوَ الَّذِي قَالَ لِرَسُولِ اللَّهِ ﷺ حِينَ أَجَازَ فِي حَائِطِهِ، وَرَسُولُ اللَّهِ ﷺ عَامِدٌ إِلَى أُحُدٍ: "لَا أُحِلُّ لَكَ يَا مُحَمَّدُ إِنْ كُنْتَ نَبِيًّا أَنْ تَمُرَّ فِي حَائِطِي". وَأَخَذَ فِي يَدِهِ حَفْنَةً مِنْ تُرَابٍ ثُمَّ قَالَ: "وَاللَّهِ لَوْ أَعْلَمُ أَنِّي لَا أُصِيبُ بِهَذَا التُّرَابِ غَيْرَكَ لَرَمَيْتُكَ بِهِ". فَابْتَدَرَهُ الْقَوْمُ لِيَقْتُلُوهُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "دَعُوهُ، فَهَذَا الْأَعْمَى أَعْمَى الْقَلْبِ أَعْمَى الْبَصَرِ". وَمِنْهُمْ عَبْدُ اللَّهِ بْنُ أُبَيِّ بْنِ سَلُولٍ، وَسَلُولٌ هِيَ أُمُّ أُبَيٍّ، وَهُوَ أُبَيُّ بْنُ مَالِكٍ الْعَوْفِيُّ، أَحَدُ بَنِي الْحُبْلَى. وَكَانَ رَأْسَ الْمُنَافِقِينَ وَإِلَيْهِ يَجْتَمِعُونَ، وَهُوَ الَّذِي قَالَ: لَئِنْ رَجَعْنَا إِلَى الْمَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ فِي غَزْوَةِ بَنِي الْمُصْطَلِقِ. وَفِي قَوْلِهِ ذَلِكَ نَزَلَتْ سُورَةُ الْمُنَافِقِينَ بِأَسْرِهَا. وَقَدِمَ النَّبِيُّ ﷺ الْمَدِينَةَ وَعَبْدُ اللَّهِ بْنُ أُبَيٍّ سَيِّدُ أَهْلِهَا، لَا يَخْتَلِفُ عَلَيْهِ فِي شَرَفِهِ مِنْ قَوْمِهِ اثْنَانِ، لَمْ يَجْتَمِعِ الْأَوْسُ وَالْخَزْرَجُ قَبْلَهُ وَلَا بَعْدَهُ عَلَى رَجُلٍ مِنْ أَحَدِ الْفَرِيقَيْنِ غَيْرِهِ، حَتَّى جَاءَ الْإِسْلَامُ. وَكَانَ قَوْمُهُ قَدْ نَظَمُوا لَهُ الْخَرَزَ لِيُتَوِّجُوهُ ثُمَّ يُمَلِّكُوهُ عَلَيْهِمْ، فَجَاءَهُمُ اللَّهُ عَزَّ وَجَلَّ بِرَسُولِهِ ﷺ وَهُمْ عَلَى ذَلِكَ، فَلَمَّا انْصَرَفَ قَوْمُهُ عَنْهُ إِلَى الْإِسْلَامِ ضَغِنَ، وَرَأَى أَنَّ رَسُولَ اللَّهِ ﷺ قَدِ اسْتَلَبَهُ مُلْكًا. فَلَمَّا أَنْ رَأَى قَوْمَهُ قَدْ أَبَوْا إِلَّا الْإِسْلَامَ، دَخَلَ فِيهِ كَارِهًا مُصِرًّا عَلَى نِفَاقٍ وَضِغْنٍ. وَرَوَى ابْنُ إِسْحَاقَ، وَالْإِمَامُ أَحْمَدُ، وَالشَّيْخَانِ عَنْ أُسَامَةَ بْنِ زَيْدٍ ؓ. قَالَ: رَكِبَ رَسُولُ اللَّهِ ﷺ حِمَارًا عَلَيْهِ إِكَافٌ فَوْقَهُ قَطِيفَةٌ فَدَكِيَّةٌ مُخْتَطَمَةٌ بِحَبْلٍ مِنْ لِيفٍ. قَالَ: وَأَرْدَفَنِي رَسُولُ اللَّهِ ﷺ خَلْفَهُ يَعُودُ سَعْدَ بْنَ عُبَادَةَ فِي بَنِي الْحَارِثِ بْنِ الْخَزْرَجِ قَبْلَ وَقْعَةِ بَدْرٍ، فَمَرَّ بِعَبْدِ اللَّهِ بْنِ أُبَيٍّ وَذَلِكَ قَبْلَ أَنْ يُسْلِمَ، وَهُوَ فِي ظِلِّ أُطُمٍ وَفِي مَجْلِسِ أَخْلَاطٍ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الْأَوْثَانِ وَالْيَهُودِ، فِي مَجْلِسِ عَبْدِ اللَّهِ بْنِ رَوَاحَةَ. فَلَمَّا غَشِيَتِ الْمَجْلِسَ عَجَاجَةُ الدَّابَّةِ خَمَّرَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ أَنْفَهُ بِرِدَائِهِ وَقَالَ: لَا تُغَبِّرُوا عَلَيْنَا. فَسَلَّمَ رَسُولُ اللَّهِ ﷺ وَوَقَفَ، فَنَزَلَ فَدَعَاهُمْ إِلَى اللَّهِ، فَقَرَأَ عَلَيْهِمُ الْقُرْآنَ وَحَذَّرَ وَبَشَّرَ وَأَنْذَرَ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ: "يَا أَيُّهَا الْمَرْءُ، إِنَّهُ لَا أَحْسَنَ مِنْ حَدِيثِكَ هَذَا إِنْ كَانَ حَقًّا، فَلَا تُؤْذُونَا بِهِ فِي مَجْلِسِنَا، وَارْجِعْ إِلَى رَحْلِكَ، فَمَنْ جَاءَكَ فَاقْصُصْ عَلَيْهِ". قَالَ: فَقَالَ ابْنُ رَوَاحَةَ: "بَلَى يَا رَسُولَ اللَّهِ، فَاغْشَنَا بِهِ فِي مَجَالِسِنَا، فَهُوَ وَاللَّهِ مِمَّا نُحِبُّ". فَاسْتَبَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْيَهُودُ حَتَّى كَادُوا يَتَثَاوَرُونَ. فَلَمْ يَزَلْ رَسُولُ اللَّهِ ﷺ يُخَفِّضُهُمْ حَتَّى سَكَتُوا. فَرَكِبَ رَسُولُ اللَّهِ ﷺ دَابَّتَهُ حَتَّى دَخَلَ إِلَى سَعْدِ بْنِ عُبَادَةَ، فَقَالَ لَهُ: "أَيْ سَعْدُ، أَلَمْ تَسْمَعْ مَا قَالَ أَبُو حُبَابٍ" ؟ يُرِيدُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ. فَقَالَ سَعْدٌ: "يَا رَسُولَ اللَّهِ اعْفُ عَنْهُ وَاصْفَحْ، فَلَقَدْ أَعْطَاكَ اللَّهُ مَا أَعْطَاكَ، وَلَقَدِ اجْتَمَعَ أَهْلُ الْبُحَيْرَةِ عَلَى أَنْ يُتَوِّجُوهُ فَيُعَصِّبُوهُ، فَلَمَّا رُدَّ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ شَرِقَ، فَذَلِكَ الَّذِي فَعَلَ بِهِ مَا رَأَيْتَ". وَعَنْ أَنَسٍ ؓ قَالَ: قُلْتُ: يَا نَبِيَّ اللَّهِ لَوْ أَتَيْتَ عَبْدَ اللَّهِ بْنَ أُبَيٍّ؟ فَانْطَلَقَ إِلَيْهِ النَّبِيُّ ﷺ، فَرَكِبَ حِمَارًا، وَانْطَلَقَ الْمُسْلِمُونَ يَمْشُونَ، وَهِيَ أَرْضٌ سَبِخَةٌ. فَلَمَّا أَتَاهُ رَسُولُ اللَّهِ ﷺ، قَالَ: إِلَيْكَ عَنِّي، فَوَاللَّهِ لَقَدْ أَذَانِي نَتْنُ حِمَارِكَ. فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ: وَاللَّهِ لَحِمَارُ رَسُولِ اللَّهِ ﷺ أَطْيَبُ رِيحًا مِنْكَ. فَغَضِبَ لِعَبْدِ اللَّهِ رَجُلٌ مِنْ قَوْمِهِ فَشَتَمَهُ، وَغَضِبَ لِكُلِّ وَاحِدٍ مِنْهُمَا أَصْحَابُهُ، فَكَانَ بَيْنَهُمْ ضَرْبٌ بِالْجَرِيدِ- وَفِي لَفْظٍ بِالْحَدِيدِ- وَالْأَيْدِي وَالنِّعَالِ، فَبَلَغَنَا أَنَّهُ أُنْزِلَ فِيهِمْ: وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا [الْحُجُرَاتِ 9]. رَوَاهُ الشَّيْخَانِ. قَالَ ابْنُ إِسْحَاقَ: وَقَالَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ حِينَ رَأَى مِنْ خِلَافِ قَوْمِهِ مَا رَأَى: مَتَى مَا يَكُنْ مَوْلَاكَ خَصْمَكَ لَا تَزَلْ تَذِلُّ وَيَصْرَعْكَ الَّذِينَ تُصَارِعُ وَهَلْ يَنْهَضُ الْبَازِي بِغَيْرِ جَنَاحِهِ وَإِنْ جُذَّ يَوْمًا رِيشُهُ فَهْوَ وَاقِعُ وَمِنْهُمْ أَبُو عَامِرٍ الْفَاسِقُ، وَاسْمُهُ: عَبْدُ عَمْرِو بْنُ صَيْفِيِّ بْنِ النُّعْمَانِ الْأَوْسِيُّ، أَحَدُ بَنِي ضُبَيْعَةَ بْنِ زَيْدٍ، وَهُوَ أَبُو حَنْظَلَةَ غَسِيلِ الْمَلَائِكَةِ. وَكَانَ أَبُو عَامِرٍ قَدْ تَرَهَّبَ فِي الْجَاهِلِيَّةِ وَلَبِسَ الْمُسُوحَ، فَكَانَ يُقَالُ لَهُ الرَّاهِبُ. وَكَانَ شَرِيفًا مُطَاعًا فِي قَوْمِهِ، فَشَقِيَ بِشَرَفِهِ وَضَرَّهُ. وَلَمَّا قَدِمَ رَسُولُ اللَّهِ ﷺ الْمَدِينَةَ أَتَاهُ أَبُو عَامِرٍ قَبْلَ أَنْ يَخْرُجَ إِلَى مَكَّةَ فَقَالَ: يَا مُحَمَّدُ، مَا هَذَا الدِّينُ الَّذِي جِئْتَ بِهِ؟ فَقَالَ رَسُولُ اللَّهِ ﷺ: "جِئْتُ بِالْحَنِيفِيَّةِ دِينِ إِبْرَاهِيمَ". قَالَ: فَإِنِّي عَلَيْهَا. فَقَالَ رَسُولُ اللَّهِ ﷺ: "لَسْتَ عَلَيْهَا [لِأَنَّكَ أَدْخَلْتَ فِيهَا مَا لَيْسَ مِنْهَا]. قَالَ: بَلْ أَدْخَلْتَ يَا مُحَمَّدُ فِي الْحَنِيفِيَّةِ مَا لَيْسَ مِنْهَا. قَالَ: "مَا فَعَلْتُ، بَلْ جِئْتُ بِهَا بَيْضَاءَ نَقِيَّةً". فَقَالَ أَبُو عَامِرٍ: أَمَاتَ اللَّهُ الْكَاذِبَ [مِنَّا] طَرِيدًا وَحِيدًا. وَإِنَّمَا قَالَ ذَلِكَ يُعَرِّضُ بِرَسُولِ اللَّهِ ﷺ حَيْثُ خَرَجَ مِنْ مَكَّةَ. فَقَالَ رَسُولُ اللَّهِ ﷺ: "نَعَمْ، أَمَاتَ اللَّهُ الْكَاذِبَ مِنَّا كَذَلِكَ". فَكَانَ ذَلِكَ هُوَ عَدُوَّ اللَّهِ فَخَرَجَ إِلَى مَكَّةَ. فَلَمَّا فَتَحَ رَسُولُ اللَّهِ ﷺ مَكَّةَ، خَرَجَ إِلَى الطَّائِفِ، فَلَمَّا أَسْلَمَ أَهْلُ الطَّائِفِ لَحِقَ بِالشَّامِ، فَمَاتَ بِهَا طَرِيدًا غَرِيبًا وَحِيدًا. وقَالَ رَسُولُ اللَّهِ ﷺ - كَمَا حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي أُمَامَةَ عَنْ بَعْضِ آلِ حَنْظَلَةَ بْنِ أَبِي عَامِرٍ -: لَا تَقُولُوا: الرَّاهِبَ، وَلَكِنْ قُولُوا: الْفَاسِقَ [ الِاحْتِكَامُ إلَى قَيْصَرَ فِي مِيرَاثِهِ ] وَكَانَ قَدْ خَرَجَ مَعَهُ عَلْقَمَةُ بْنُ عُلَاثَةَ بْنِ عَوْفِ بْنِ الْأَحْوَصِ بْنِ جَعْفَرِ بْنِ كِلَابٍ وَكِنَانَةُ بْنُ عَبْدِ يالِيلَ بْنِ عَمْرِو بْنِ عُمَيْرٍ الثَّقَفِيُّ، فَلَمَّا مَاتَ اخْتَصَمَا فِي مِيرَاثِهِ إلَى قَيْصَرَ، صَاحِبِ الرُّومِ. فَقَالَ قَيْصَرُ: يَرِثُ أَهْلُ الْمَدَرِ أَهْلَ الْمَدَرِ، وَيَرِثُ أَهْلُ الْوَبَرِ أَهْلَ الْوَبَرِ، فَوَرِثَهُ كِنَانَةُ بْنُ عَبْدِ يَالِيلَ بِالْمَدَرِ دُونَ عَلْقَمَةَ. [ هِجَاءُ كَعْبٍ لِابْنِ صَيْفِيٍّ ] فَقَالَ كَعْبُ بْنُ مَالِكٍ لِأَبِي عَامِرٍ فِيمَا صَنَعَ: : مَعَاذَ اللَّهِ مِنْ عَمَلٍ خَبِيثٍ كَسَعْيِكَ فِي الْعَشِيرَةِ عَبْدَ عَمْرٍو فَإِمَّا قُلْتَ لِي شَرَفٌ وَنَخْلٌ فَقِدْمًا بِعْتَ إيمَانًا بِكُفْرِ قَالَ ابْنُ هِشَامٍ: وَيُرْوَى: فَإِمَّا قُلْتَ لِي شَرَفٌ وَمَالٌ [ مِنْ بَنِي ضَبِيعَةَ ] وَمِنْ بَنِي ضُبَيْعَةَ: أَبُو حَبِيبَةَ بْنُ الْأَزْعَرِ، وَكَانَ مِمَّنْ بَنَى مَسْجِدَ الضِّرَارِ وَثَعْلَبَةُ بْنُ حَاطِبٍ، وَمُعَتِّبُ بْنُ قُشَيْرٍ، وَهُمَا اللَّذَانِ عَاهَدَا اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنْ الصَّالِحِينَ، إلَخْ الْقِصَّةِ. وَمُعَتِّبٌ الَّذِي قَالَ يَوْمَ أُحُدٍ: لَوْ كَانَ لَنَا مِنْ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا. فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا إلَى آخِرِ الْقِصَّةِ. وَهُوَ الَّذِي قَالَ يَوْمَ الْأَحْزَابِ: كَانَ مُحَمَّدٌ يَعِدُنَا أَنْ نَأْكُلَ كُنُوزَ كِسْرَى وَقَيْصَرَ، وَأَحَدُنَا لَا يَأْمَنُ أَنْ يَذْهَبَ إلَى الْغَائِطِ. فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِ: وَإِذْ يَقُولُ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ مَا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلَّا غُرُورًا وَالْحَارِثُ بْنُ حَاطِبٍ. [ مُعَتِّبٌ وَابْنَا حَاطِبٍ بَدْرِيُّونَ وَلَيْسُوا مُنَافِقِينَ ] قَالَ ابْنُ هِشَامٍ: مُعَتِّبُ بْنُ قُشَيْرٍ، وَثَعْلَبَةُ وَالْحَارِثُ ابْنَا حَاطِبٍ، وَهُمْ مِنْ بَنِي أُمَيَّةَ بْنِ زَيْدٍ مِنْ أَهْلِ بَدْرٍ وَلَيْسُوا مِنْ الْمُنَافِقِينَ فِيمَا ذَكَرَ لِي مَنْ أَثِقُ بِهِ مِنْ أَهْلِ الْعِلْمِ، وَقَدْ نَسَبَ ابْنُ إسْحَاقَ ثَعْلَبَةَ وَالْحَارِثَ فِي بَنِي أُمَيَّةَ بْنِ زَيْدٍ فِي أَسْمَاءِ أَهْلِ بَدْرٍ. قَالَ ابْنُ إسْحَاقَ: وَعَبَّادُ بْنُ حُنَيْفٍ، أَخُو سَهْلِ بْنِ حُنَيْفٍ؛ وَبَحْزَجُ، وَهُمْ مِمَّنْ كَانَ بَنَى مَسْجِدَ الضِّرَارِ، وَعَمْرُو بْنُ خِذَامٍ، وَعَبْدُ اللَّهِ بْنُ نَبْتَلَ. [ مِنْ بَنِي ثَعْلَبَةَ ] وَمِنْ بَنِي ثَعْلَبَةَ بْنِ عَمْرِو بْنِ عَوْفٍ: جَارِيَةُ بْنُ عَامِرِ بْنِ الْعَطَّافِ، وَابْنَاهُ: زَيْدٌ وَمُجَمَّعٌ، ابْنَا جَارِيَةَ، وَهُمْ مِمَّنْ اتَّخَذَ مَسْجِدَ الضِّرَارِ. وَكَانَ مُجَمَّعٌ غُلَامًا حَدَثًا قَدْ جَمَعَ مِنْ الْقُرْآنِ أَكْثَرَهُ، وَكَانَ يُصَلِّي بِهِمْ فِيهِ، ثُمَّ إنَّهُ لَمَّا أُخْرِبَ الْمَسْجِدُ، وَذَهَبَ رِجَالٌ مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، كَانُوا يُصَلُّونَ بِبَنِي عَمْرِو بْنِ عَوْفٍ فِي مَسْجِدِهِمْ، وَكَانَ زَمَانُ عُمَرَ بْنِ الْخَطَّابِ، كُلِّمَ فِي مُجَمَّعٍ لِيُصَلِّيَ بِهِمْ، فَقَالَ: لَا، أَوَلَيْسَ بِإِمَامِ الْمُنَافِقِينَ فِي مَسْجِدِ الضِّرَارِ ؟ فَقَالَ لِعُمَرَ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاَللَّهِ الَّذِي لَا إلَهَ إلَّا هُوَ، مَا عَلِمْتُ بِشَيْءٍ مِنْ أَمْرِهِمْ، وَلَكِنِّي كُنْتُ غُلَامًا قَارِئًا لِلْقُرْآنِ، وَكَانُوا لَا قُرْآنَ مَعَهُمْ، فَقَدَّمُونِي أُصَلِّي بِهِمْ، وَمَا أَرَى أَمْرَهُمْ، إلَّا عَلَى أَحْسَنِ مَا ذَكَرُوا فَزَعَمُوا أَنَّ عُمَرَ تَرَكَهُ فَصَلَّى بِقَوْمِهِ. [ مِنْ بَنِي أُمَيَّةَ ] وَمِنْ بَنِي أُمَيَّةَ بْنِ زَيْدِ بْنِ مَالِكٍ: وَدِيعَةُ بْنُ ثَابِتٍ، وَهُوَ مِمَّنْ بَنَى مَسْجِدَ الضِّرَارِ، وَهُوَ الَّذِي قَالَ: إنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ. فَأَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى: وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ إلَى آخِرِ الْقِصَّةِ. [ مِنْ بَنِي عُبَيْدٍ ] وَمِنْ بَنِي عُبَيْدِ بْنِ زَيْدِ بْنِ مَالِكٍ: خِذَامُ بْنُ خَالِدٍ، وَهُوَ الَّذِي أُخْرِجَ مَسْجِدُ الضِّرَارِ مِنْ دَارِهِ، وَبِشْرٌ وَرَافِعٌ، ابْنَا زَيْدٍ. [ مِنْ بَنِي النَّبِيتِ ] وَمِنْ بَنِي النَّبِيتِ - قَالَ ابْنُ هِشَامٍ: النَّبِيتُ: عَمْرُو بْنُ مَالِكِ بْنِ الْأَوْسِ - قَالَ ابْنُ إسْحَاقَ: ثُمَّ مِنْ بَنِي حَارِثَةَ بْنِ الْحَارِثِ بْنِ الْخَزْرَجِ بْنِ عَمْرِو بْنِ مَالِكِ بْنِ الْأَوْسِ: أَوْسُ بْنُ قَيْظِيٍّ، وَهُوَ الَّذِي قَالَ لِرَسُولِ اللَّهِ ﷺ يَوْمَ الْخَنْدَقِ: يَا رَسُولَ اللَّهِ، إنَّ بُيُوتَنَا عَوْرَةٌ، فَأْذَنْ لَنَا فَلْنَرْجِعْ إلَيْهَا فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِيَ بِعَوْرَةٍ إِنْ يُرِيدُونَ إِلَّا فِرَارًا [ مِنْ بَنِي ظُفَرَ ] قَالَ ابْنُ إسْحَاقَ: وَمِنْ بَنِي ظَفَرٍ، وَاسْمُ ظَفَرٍ: كَعْبُ بْنُ الْحَارِثِ بْنِ الْخَزْرَجِ حَاطِبُ بْنُ أُمَيَّةَ بْنِ رَافِعٍ، وَكَانَ شَيْخًا جَسِيمًا قَدْ عَسَا فِي جَاهِلِيَّتِهِ وَكَانَ لَهُ ابْنٌ مِنْ خِيَارِ الْمُسْلِمِينَ. يُقَالُ لَهُ يَزِيدُ بْنُ حَاطِبٍ أُصِيبَ يَوْمَ أُحُدٍ حَتَّى أَثَبَتَتْهُ الْجِرَاحَاتُ، فَحُمِلَ إلَى دَارِ بَنِي ظَفَرٍ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ أَنَّهُ اجْتَمَعَ إلَيْهِ مَنْ بِهَا مِنْ رِجَالِ الْمُسْلِمِينَ وَنِسَائِهِمْ وَهُوَ بِالْمَوْتِ فَجَعَلُوا يَقُولُونَ أَبْشِرْ يَا ابْنَ حَاطِبٍ بِالْجَنَّةِ. قَالَ فَنَجَمَ نِفَاقُهُ حِينَئِذٍ، فَجَعَلَ يَقُولُ أَبُوهُ أَجَلْ جَنَّةٌ وَاَللَّهِ مِنْ حَرْمَلٍ، غَرَرْتُمْ وَاَللَّهِ هَذَا الْمِسْكِينُ مِنْ نَفْسِهِ. قَالَ ابْنُ إسْحَاقَ: وَبُشَيْرُ بْنُ أُبَيْرِقٍ، وَهُوَ أَبُو طُعْمَةَ، سَارِقُ الدِّرْعَيْنِ، الَّذِي أَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنْفُسَهُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ خَوَّانًا أَثِيمًا وَقُزْمَانُ: حَلِيفٌ لَهُمْ. قَالَ ابْنُ إسْحَاقَ: فَحَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ: أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقُولُ: إنَّهُ لَمِنْ أَهْلِ النَّارِ فَلَمَّا كَانَ يَوْمُ أُحُدٍ قَاتَلَ قِتَالًا شَدِيدًا حَتَّى قَتَلَ بِضْعَةَ نَفَرٍ مِنْ الْمُشْرِكِينَ، فَأَثْبَتَتْهُ الْجِرَاحَاتُ، فَحُمِلَ إلَى دَارِ بَنِي ظَفَرٍ، فَقَالَ لَهُ رِجَالٌ مِنْ الْمُسْلِمِينَ: أَبْشِرْ يَا قُزْمَانُ، فَقَدْ أَبْلَيْتَ الْيَوْمَ، وَقَدْ أَصَابَكَ مَا تَرَى فِي اللَّهِ. قَالَ: بِمَاذَا أُبْشِرُ، فَوَاَللَّهِ مَا قَاتَلْتُ إلَّا حَمِيَّةً عَنْ قَوْمِي، فَلَمَّا اشْتَدَّتْ بِهِ جِرَاحَاتُهُ وَآذَتْهُ أَخَذَ سَهْمًا مِنْ كِنَانَتِهِ، فَقَطَعَ بِهِ رَوَاهِشَ يَدِهِ، فَقَتَلَ نَفْسَهُ. [ مِنْ بَنِي عَبْدِ الْأَشْهَلِ ] قَالَ ابْنُ إسْحَاقَ: وَلَمْ يَكُنْ فِي بَنِي عَبْدِ الْأَشْهَلِ مُنَافِقٌ وَلَا مُنَافِقَةٌ يَعْلَمُ، إلَّا أَنَّ الضَّحَّاكَ بْنَ ثَابِتٍ، أَحَدِ بَنِي كَعْبٍ، رَهْطِ سَعْدِ بْنِ زَيْدٍ، قَدْ كَانَ يُتَّهَمُ بِالنِّفَاقِ وَحُبِّ يَهُودَ. قَالَ حَسَّانُ بْنُ ثَابِتٍ: : مَنْ مُبْلِغُ الضَّحَّاكَ أَنَّ عُرُوقَهُ أَعْيَتْ عَلَى الْإِسْلَامِ أَنْ تَتَمَجَّدَا أَتُحِبُّ يُهْدَانَ الْحِجَازِ وَدِينَهُمْ كِبْدَ الْحِمَارِ، وَلَا تُحِبُّ مُحَمَّدًا دِينًا لَعَمْرِي لَا يُوَافِقُ دِينَنَا مَا اسْتَنَّ آلٌ فِي الْفَضَاءِ وَخَوَّدَا وَكَانَ جُلَاسُ بْنُ سُوَيْدِ بْنِ صَامِتٍ قَبْلَ تَوْبَتِهِ - فِيمَا بَلَغَنِي - وَمُعَتِّبُ بْنُ قُشَيْرٍ، وَرَافِعُ بْنُ زَيْدٍ، وَبِشْرٌ، وَكَانُوا يُدْعَوْنَ بِالْإِسْلَامِ، فَدَعَاهُمْ رِجَالٌ مِنْ الْمُسْلِمِينَ فِي خُصُومَةٍ كَانَتْ بَيْنَهُمْ إلَى رَسُولِ اللَّهِ ﷺ، فَدَعَوْهُمْ إلَى الْكُهَّانِ، حُكَّامُ أَهْلِ الْجَاهِلِيَّةِ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ فِيهِمْ: أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا إلَى آخِرِ الْقِصَّةِ. [ مِنَ الْخَزْرَجِ ] وَمِنْ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي النَّجَّارِ: رَافِعُ بْنُ وَدِيعَةَ، وَزَيْدُ بْنُ عَمْرٍو، وَعَمْرُو بْنُ قَيْسٍ، وَقَيْسُ بْنُ عَمْرِو بْنِ سَهْلٍ. [ مِنْ بَنِي جُشَمَ ] وَمِنْ بَنِي جُشَمِ بْنِ الْخَزْرَجِ، ثُمَّ مِنْ بَنِي سَلِمَةَ: الْجَدُّ بْنُ قَيْسٍ، وَهُوَ الَّذِي يَقُولُ: يَا مُحَمَّدُ، ائْذَنْ لِي، وَلَا تَفْتِنِّي. فَأَنْزَلَ اللَّهُ تَعَالَى فِيهِ: وَمِنْهُمْ مَنْ يَقُولُ ائْذَنْ لِي وَلَا تَفْتِنِّي أَلَا فِي الْفِتْنَةِ سَقَطُوا وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ إلَى آخِرِ الْقِصَّةِ.
Translation
✧ Concerning the knowledge of some of the tyrants among the hypocrites who attached themselves to the Jews, and certain matters that occurred between the Messenger of Allah ﷺ and them. The meaning of hypocrisy (nifāq). Hypocrisy (nifāq) is an Islamic term which the Arabs did not know in the particular sense attached to it. It is the act of the hypocrite who conceals his disbelief and displays his faith, just as a man hides in an underground passage (nafaq), which is a tunnel. It is said that its derivation is from this. And it is said: from their saying, "the jerboa acted hypocritically" (nāfaqa al-yarbūʿ) when it entered its qāṣiʿāʾ and came out from its nāfiqāʾ, or the reverse. That is because the jerboa has four burrows: the nāfiqāʾ, the qāṣiʿāʾ, the rāhiṭāʾ, and the dāmmāʾ. It makes the farthest end of the nāfiqāʾ thin and conceals it, while exposing the others. So when it is approached from a burrow other than it, it strikes the nāfiqāʾ with its head and exits from it—that is, comes out. And it is said: they are passages leading into one another, so from whichever it is approached, it exits from the other. In the same way, the hypocrite enters into faith from one direction and exits from another direction. Thus its derivation is from the action of the jerboa. And it is said: its derivation is from the form of the nāfiqāʾ, not from the action of the jerboa. That is because the nāfiqāʾ's outside is an entrance while its inside is an exit and an escape. So likewise the hypocrite: his outward aspect is faith while his inward is disbelief, and the seat of hypocrisy is the heart. When the Messenger of Allah ﷺ came to al-Madinah, many people whom Allah, Mighty and Majestic, willed to guide embraced Islam. And there attached themselves to the Jews some people from the Aws and the Khazraj who had been of those who had rebelled in the Jāhiliyyah. They were people of hypocrisy, adhering to the religion of their forefathers of polytheism and denial of the resurrection, except that Islam overpowered them by its emergence and by the gathering of their people upon it. So they feigned Islam and took it as a shield from being killed, while behaving hypocritically in secret. Their inclination was with the Jews, because of their denial of the Messenger of Allah ﷺ and their repudiation of Islam. Allah has mentioned their reports in Sūrat Barāʾah and elsewhere. Ibn Isḥāq said: Among those who attached themselves to the Jews, of the hypocrites of the Aws and the Khazraj who have been named for us—and Allah knows best—were: from the Aws, then from the Banū ʿAmr b. ʿAwf b. Mālik b. al-Aws, then from the Banū Lawdhān b. ʿAmr b. ʿAwf: Zuwayy b. al-Ḥārith. [From the Banū Khubayb] And from the Banū Khubayb b. ʿAmr b. ʿAwf: Julās b. Suwayd b. al-Ṣāmit and his brother al-Ḥārith b. Suwayd. [Something about Julās] Al-Julās—with a jīm bearing ḍammah, then a lām without shaddah, then an alif, then an unpointed sīn—ibn Suwayd b. al-Ṣāmit. Ibn Isḥāq said: He was among those who stayed behind from the Messenger of Allah ﷺ during the expedition of Tabūk. Ibn Isḥāq, Ibn Abī Ḥātim from Kaʿb b. Mālik, Ibn Abī Ḥātim from Ibn ʿAbbās, ʿAbd al-Razzāq, Ibn Saʿd, Ibn al-Mundhir, Ibn Abī Ḥātim, and Abū al-Shaykh from ʿUrwah related: They said: When the Qurʾān was revealed in which the hypocrites were mentioned, al-Julās said: "By Allah, if this man is truthful [concerning our brothers who are our masters and our best ones], then we are worse than donkeys." ʿUmayr b. Saʿd ؓ heard him; he was under the care of al-Julās, who had married his mother after his father. So ʿUmayr said to him: "By Allah, O Julās, you are the dearest of people to me and the best of them in kindness to me and the most precious to me that anything hateful should befall him. Yet you have uttered a statement which, if I report it against you, I will certainly disgrace you; and if I keep silent, my religion will be ruined. One of the two is easier for me than the other." He went to the Messenger of Allah ﷺ and mentioned what al-Julās had said. The Messenger of Allah ﷺ sent for him, and al-Julās swore by Allah to the Messenger of Allah ﷺ: "ʿUmayr has lied against me, and I did not say what ʿUmayr said." Then ʿUmayr said: "Nay, by Allah, you said it. So repent to Allah, Exalted is He. Were it not that a Qurʾānic revelation might descend and place me with you, I would not have said it." Then revelation came to the Messenger of Allah ﷺ, and they fell silent, no one moving. Such was their practice: they did not move when revelation descended. It was lifted from the Messenger of Allah ﷺ, and he said: "They swear by Allah that they said nothing, but they indeed uttered the word of disbelief and disbelieved after their Islam, and they resolved upon what they could not attain. And they were resentful only because Allah and His Messenger enriched them out of His bounty. If they repent, it will be better for them; but if they turn away, Allah will punish them with a painful punishment in this world and the Hereafter, and they will have on earth no protector or helper" [al-Tawbah 74]. Then [al-Julās] said: "I did say it, and Allah has offered me repentance, so I repent." That was accepted from him. And he had resolved to join the polytheists. [Ibn Sīrīn said: When this verse was revealed, the Prophet ﷺ took hold of ʿUmayr's ear and said]: "O boy, your ear has fulfilled its trust, and your Lord has affirmed your truthfulness." Notifications. The first: Another thing has been mentioned regarding the occasion of the revelation of this verse: namely, the statement of ʿAbd Allāh b. Ubayy during the expedition of al-Muraysīʿ: "By Allah, the likeness of us and Muḥammad is only as the poet said: 'Fatten your dog and it will eat you.' By Allah, if we return to al-Madinah, the mightier will surely expel from it the more abased." Zayd b. Arqam carried this to the Messenger of Allah ﷺ. He sent after Ibn Ubayy, who swore by Allah that he had not said it. Then Allah, Exalted is He, revealed the verse. This was related by Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim from Qatādah. The second: Muḥammad b. ʿUmar related from ʿAbd al-Ḥamīd b. Jaʿfar that al-Julās repented and his repentance was excellent, and he did not cease any good he had been doing toward ʿUmayr. That was among the signs by which his repentance was known. [Something about al-Ḥārith b. Suwayd] And his brother al-Ḥārith b. Suwayd, who killed al-Mujadhdhar b. Dhiyād al-Balawī and Qays b. Zayd, one of the Banū Ḍubayʿah, on the day of Uḥud. He went out with the Muslims, but he was a hypocrite. When the people met in battle, he attacked those two, killed them, and then joined Quraysh. Ibn Hishām said: Al-Mujadhdhar b. Dhiyād had killed Suwayd b. Ṣāmit in one of the wars that took place between the Aws and the Khazraj. So when the day of Uḥud came, al-Ḥārith b. Suwayd sought an opportunity against al-Mujadhdhar b. Dhiyād to kill him in revenge for his father. He killed him alone. I heard more than one of the people of knowledge say: The proof that he did not kill Qays b. Zayd is that Ibn Isḥāq did not mention him among those slain at Uḥud. Ibn Isḥāq said: Muʿādh b. ʿAfrāʾ killed Suwayd b. Ṣāmit treacherously, not in war: he shot him with an arrow and killed him before the Day of Buʿāth. Ibn Isḥāq said: The Messenger of Allah ﷺ—as they relate—had ordered ʿUmar b. al-Khaṭṭāb to kill him if he got hold of him. But he escaped him and was in Makkah. Then he sent to his brother Julās seeking repentance so that he might return to his people. Regarding him, Allah, Blessed and Exalted is He, revealed—as it has reached me from Ibn ʿAbbās—: "How shall Allah guide a people who disbelieved after their belief and bore witness that the Messenger is true, and clear proofs came to them? Allah does not guide the wrongdoing people" to the end of the passage. And among the hypocrites: From the Banū Ḍubayʿah b. Zayd b. Mālik b. ʿAwf b. ʿAmr b. ʿAwf: Bijād b. ʿUthmān b. ʿĀmir. And among the hypocrites: Nabtal—with a nūn bearing fatḥah, then a bāʾ with sukūn, then a tāʾ with fatḥah, then a lām—ibn al-Ḥārith. He was a large man, dark-complexioned, with disheveled hair on his head, red eyes, and discolored cheeks. He is the one about whom the Messenger of Allah ﷺ said: "Whoever would like to look at Satan, let him look at Nabtal b. al-Ḥārith." Ibn Isḥāq related from some of the Banū al-ʿAjlān that it was reported to him that Gabriel came to the Messenger of Allah ﷺ and said to him: "A man sits with you: dark-complexioned, with disheveled hair on his head, discolored cheeks, red eyes as though they were two pots of brass, his liver thicker than the liver of a donkey. He transmits your talk to the hypocrites, so beware of him." That was the description of Nabtal b. al-Ḥārith. He would come to the Messenger of Allah ﷺ, sit with him, listen to him, and then transmit his talk to the hypocrites. He is the one who said to them: "Muḥammad is only an ear: whoever tells him anything, he believes it." So Allah, Exalted is He, revealed: "And among them are those who hurt the Prophet and say, 'He is an ear.' Say: 'An ear of good for you; he believes in Allah and believes the believers, and is a mercy to those of you who believe. And those who hurt the Messenger of Allah will have a painful punishment'" [al-Tawbah 61]. And among them: Mirbaʿ—with a mīm bearing kasrah, then a rāʾ with sukūn, then a bāʾ with fatḥah, then an unpointed ʿayn—ibn Qayẓī—with a qāf, then a yāʾ, then a dotted ẓāʾ with a raised mark. He is the one who said to the Messenger of Allah ﷺ when he passed through his walled garden while heading toward Uḥud: "I will not permit you, O Muḥammad, if you are a prophet, to pass through my garden." He took a handful of dust in his hand and said: "By Allah, if I knew that I would not hit anyone but you with this dust, I would throw it at you." The people rushed to kill him, but the Messenger of Allah ﷺ said: "Leave him, for this blind one is blind of heart, blind of sight." And among them: ʿAbd Allāh b. Ubayy b. Salūl. Salūl is the mother of Ubayy, and he is Ubayy b. Mālik al-ʿAwfī, one of the Banū al-Ḥublā. He was the head of the hypocrites, and to him they gathered. He is the one who said, during the expedition of the Banū al-Muṣṭaliq: "If we return to al-Madinah, the mightier will surely expel from it the more abased." Regarding his statement, the entire Sūrat al-Munāfiqūn was revealed. The Prophet ﷺ came to al-Madinah when ʿAbd Allāh b. Ubayy was the chief of its people. No two men differed about his honor among his people. The Aws and the Khazraj had not gathered before him, nor after him, upon any man of either of the two factions other than him, until Islam came. His people had strung beads for him to crown him and then make him king over them. Then Allah, Mighty and Majestic, brought them His Messenger ﷺ while they were in that state. When his people turned away from him to Islam, he bore malice and considered that the Messenger of Allah ﷺ had robbed him of a kingdom. When he saw that his people refused anything but Islam, he entered it unwillingly, persisting in hypocrisy and malice. Ibn Isḥāq, Imām Aḥmad, and the two Shaykhs related from Usāmah b. Zayd ؓ. He said: The Messenger of Allah ﷺ rode a donkey with a packsaddle over which was a Fadakī velvet cloth tied with a rope of palm fiber. He said: And the Messenger of Allah ﷺ seated me behind him, going to visit Saʿd b. ʿUbādah among the Banū al-Ḥārith b. al-Khazraj, before the Battle of Badr. He passed by ʿAbd Allāh b. Ubayy—this was before he embraced Islam—while he was in the shade of a fortress, in a gathering of mixed company: Muslims, polytheists who worshipped idols, and Jews, in the assembly of ʿAbd Allāh b. Rawāḥah. When the dust raised by the animal covered the gathering, ʿAbd Allāh b. Ubayy covered his nose with his cloak and said: "Do not raise dust upon us." The Messenger of Allah ﷺ greeted and stopped. He dismounted and called them to Allah, recited the Qurʾān to them, warned, gave good tidings, and cautioned. ʿAbd Allāh b. Ubayy said to him: "O man, nothing is better than this speech of yours if it is true. But do not annoy us with it in our gathering. Return to your mount, and whoever comes to you, relate to him." He said: Then Ibn Rawāḥah said: "Yes, O Messenger of Allah, come to us with it in our gatherings, for by Allah, it is among the things we love." Then the Muslims, the polytheists, and the Jews began to revile one another until they nearly came to blows. The Messenger of Allah ﷺ continued to calm them until they fell silent. Then the Messenger of Allah ﷺ mounted his animal and entered upon Saʿd b. ʿUbādah. He said to him: "O Saʿd, did you not hear what Abū Ḥubāb said?"—meaning ʿAbd Allāh b. Ubayy. Saʿd said: "O Messenger of Allah, pardon him and overlook him. For Allah has given you what He has given you. The people of al-Buḥayrah had gathered to crown him and bind the fillet upon him, and when that was rejected by the truth which Allah gave you, he choked with rage. That is what made him do what you saw." And from Anas ؓ, he said: I said: "O Prophet of Allah, would you go to ʿAbd Allāh b. Ubayy?" The Prophet ﷺ set out to him, riding a donkey, and the Muslims went walking, in land that was salty. When the Messenger of Allah ﷺ came to him, he said: "Get away from me, for by Allah, the stench of your donkey has annoyed me." A man from the Anṣār said: "By Allah, the donkey of the Messenger of Allah ﷺ has a better smell than you." Then a man of his people became angry on behalf of ʿAbd Allāh and reviled that man, and the companions of each became angry, so there was between them a striking with palm branches—in one wording, with iron—and with hands and sandals. It reached us that regarding them was revealed: "And if two parties of the believers fight, make peace between them" [al-Ḥujurāt 9]. Related by the two Shaykhs. Ibn Isḥāq said: ʿAbd Allāh b. Ubayy said, when he saw the opposition of his people: Whenever your patron becomes your adversary, you will not cease to be humiliated, and those you wrestle will throw you down. Will a falcon rise without its wings? If one day its feathers are clipped, it falls. And among them: Abū ʿĀmir the reprobate (al-fāsiq). His name was ʿAbd ʿAmr b. Ṣayfī b. al-Nuʿmān al-Awsī, one of the Banū Ḍubayʿah b. Zayd. He was the father of Ḥanẓalah, who was washed by the angels. Abū ʿĀmir had become a monk in the Jāhiliyyah and wore haircloth, so he was called "the monk" (al-rāhib). He was noble and obeyed among his people, but he became wretched through his nobility and it harmed him. When the Messenger of Allah ﷺ came to al-Madinah, Abū ʿĀmir came to him before he departed for Makkah and said: "O Muḥammad, what is this religion you have brought?" The Messenger of Allah ﷺ said: "I have brought the ḥanīfiyyah, the religion of Ibrāhīm." He said: "Then I am upon it." The Messenger of Allah ﷺ said: "You are not upon it, [because you have introduced into it what is not of it]." He said: "Rather, O Muḥammad, you have introduced into the ḥanīfiyyah what is not of it." He said: "I have not done so; rather, I have brought it pure and spotless." Abū ʿĀmir said: "May Allah cause the liar [among us] to die as an outcast, alone." He said that only to allude to the Messenger of Allah ﷺ because he had come out from Makkah. The Messenger of Allah ﷺ said: "Yes, may Allah cause the liar among us to die in such a way." Thus was that enemy of Allah: he went out to Makkah. When the Messenger of Allah ﷺ conquered Makkah, he went out to al-Ṭāʾif. When the people of al-Ṭāʾif embraced Islam, he joined al-Shām and died there as an outcast, a stranger, alone. And the Messenger of Allah ﷺ said—as Muḥammad b. Abī Umāmah related to me from some of the family of Ḥanẓalah b. Abī ʿĀmir: Do not say "the monk," but say "the reprobate." [The appeal to Caesar regarding his inheritance] With him had gone out ʿAlqamah b. ʿUlāthah b. ʿAwf b. al-Aḥwaṣ b. Jaʿfar b. Kilāb and Kinānah b. ʿAbd Yālīl b. ʿAmr b. ʿUmayr al-Thaqafī. When he died, they disputed over his inheritance before Caesar, the ruler of the Byzantines. Caesar said: "The people of settled areas inherit the people of settled areas, and the people of the desert inherit the people of the desert." So Kinānah b. ʿAbd Yālīl inherited from him by virtue of settled residence, to the exclusion of ʿAlqamah. [Kaʿb's satire of Ibn Ṣayfī] Kaʿb b. Mālik said regarding Abū ʿĀmir, concerning what he had done: : I seek refuge in Allah from a vile deed, like your striving among the clan, O ʿAbd ʿAmr. If you say to me, "Honor and palm trees," then formerly you sold faith for disbelief. Ibn Hishām said: It is also recited: If you say to me, "Honor and wealth," [From the Banū Ḍabīʿah] And from Banū Ḍubayʿah: Abū Ḥabībah b. al-Azʿar, who was one of those who built the Mosque of Ḍirār; and Thaʿlabah b. Ḥāṭib and Muʿattib b. Qushayr—the two of them are those who covenanted with God, 'If He gives us of His bounty, we will surely give charity and be among the righteous,' and so on in the story. Muʿattib is the one who said on the day of Uḥud, 'If we had any part in the affair, we would not have been killed here.' So God Almighty revealed concerning that, in His words: 'And a party had become anxious about themselves, thinking of God other than the truth, the thought of the Age of Ignorance, saying, "Is there anything for us in the affair?" Say, "The affair belongs entirely to God." They hide within themselves what they do not show you, saying, "If we had any part in the affair, we would not have been killed here,"' and so on until the end of the story. He is the one who said on the day of the Confederates, 'Muḥammad used to promise us that we would eat the treasures of Kisrā and Caesar, while one of us is not safe even to go out to relieve himself.' So God, Mighty and Glorious, revealed concerning him: 'And when the hypocrites and those in whose hearts is a disease said, "God and His Messenger promised us nothing but delusion."' And al-Ḥārith b. Ḥāṭib. [ Muʿattib and the two sons of Ḥāṭib were Badrīs and not hypocrites ] Ibn Hishām said: Muʿattib b. Qushayr, and Thaʿlabah and al-Ḥārith the two sons of Ḥāṭib—they are of Banū Umayyah b. Zayd, of the people of Badr, and they were not among the hypocrites, according to what was mentioned to me by one of the people of knowledge whom I trust. Ibn Isḥāq listed Thaʿlabah and al-Ḥārith among Banū Umayyah b. Zayd in the names of the people of Badr. Ibn Isḥāq said: And ʿAbbād b. Ḥunayf, the brother of Sahl b. Ḥunayf; and Baḥzaj—they were among those who built the Mosque of Ḍirār; and ʿAmr b. Khidhām; and ʿAbd Allāh b. Nabtal. [ From Banū Thaʿlabah ] And from Banū Thaʿlabah b. ʿAmr b. ʿAwf: Jāriyah b. ʿĀmir b. al-ʿAṭṭāf and his two sons Zayd and Mujammaʿ, the two sons of Jāriyah—they were among those who took the Mosque of Ḍirār. Mujammaʿ was a young lad who had memorized most of the Qurʾān and used to lead them in prayer in it. Then when the mosque was destroyed, and some men of Banū ʿAmr b. ʿAwf who used to lead Banū ʿAmr b. ʿAwf in prayer in their mosque went away—and that was in the time of ʿUmar b. al-Khaṭṭāb—he was spoken to about Mujammaʿ so that he might lead them in prayer. He said, 'No. Is he not the imam of the hypocrites in the Mosque of Ḍirār?' Mujammaʿ said to ʿUmar, 'O Commander of the Faithful, by God, besides whom there is no god, I knew nothing of their affair. But I was a young lad reciting the Qurʾān, and they had no Qurʾān with them, so they put me forward to lead them in prayer. I do not consider their affair except in the best light of what they mentioned.' They claimed that ʿUmar left him alone, and he led his people in prayer. [ From Banū Umayyah ] And from Banū Umayyah b. Zayd b. Mālik: Wadīʿah b. Thābit, who was one of those who built the Mosque of Ḍirār, and he is the one who said, 'We were only engaging in idle talk and playing.' So God, Blessed and Exalted, revealed: 'And if you ask them, they will surely say, "We were only engaging in idle talk and playing." Say, "Is it God and His verses and His Messenger that you were mocking?"' and so on until the end of the story. [ From Banū ʿUbayd ] And from Banū ʿUbayd b. Zayd b. Mālik: Khidhām b. Khālid, who is the one from whose house the Mosque of Ḍirār was removed; and Bishr and Rāfiʿ, the two sons of Zayd. [ From Banū al-Nabīt ] And from Banū al-Nabīt—Ibn Hishām said: al-Nabīt is ʿAmr b. Mālik b. al-Aws— Ibn Isḥāq said: Then from Banū Ḥārithah b. al-Ḥārith b. al-Khazraj b. ʿAmr b. Mālik b. al-Aws: Aws b. Qayẓī, who is the one who said to the Messenger of God ﷺ on the day of the Trench, 'O Messenger of God, our houses are exposed, so give us permission to return to them.' So God Almighty revealed concerning him: 'They say, "Our houses are exposed," but they are not exposed. They intend only to flee.' [ From Banū Ẓafar ] Ibn Isḥāq said: And from Banū Ẓafar—and the name Ẓafar is Kaʿb b. al-Ḥārith b. al-Khazraj—Ḥāṭib b. Umayyah b. Rāfiʿ. He was an old, corpulent man who had become stiff in his pre-Islamic days. He had a son who was among the best of the Muslims, called Yazīd b. Ḥāṭib, who was wounded on the day of Uḥud until his wounds disabled him, and he was carried to the house of Banū Ẓafar. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me that the Muslim men and women who were there gathered around him while he was dying, and they began to say, 'Rejoice, O son of Ḥāṭib, with Paradise.' He said: Then his hypocrisy emerged at that moment, and he began to say—his father did—'Indeed, Paradise, by God, of ḥarmal! By God, you have deluded this poor man out of himself.' Ibn Isḥāq said: And Bushayr b. Ubayriq, who is Abū Ṭuʿmah, the thief of the two coats of mail, concerning whom God Almighty revealed: 'And do not plead on behalf of those who deceive themselves. Indeed, God does not love one who is a treacherous sinner.' And Quzmān, an ally of theirs. Ibn Isḥāq said: ʿĀṣim b. ʿUmar b. Qatādah narrated to me that the Messenger of God ﷺ used to say: 'He is indeed one of the people of the Fire.' Then when the day of Uḥud came, he fought fiercely until he killed several of the polytheists, and his wounds disabled him, so he was carried to the house of Banū Ẓafar. Some Muslim men said to him, 'Rejoice, O Quzmān, for you have fought well today, and what you see has befallen you in the cause of God.' He said, 'What should I rejoice about? By God, I fought only out of zeal for my people.' When his wounds became severe and painful, he took an arrow from his quiver and cut the veins of his hand with it, and killed himself. [ From Banū ʿAbd al-Ashhal ] Ibn Isḥāq said: There was no hypocrite man or woman known among Banū ʿAbd al-Ashhal, except that al-Ḍaḥḥāk b. Thābit, one of Banū Kaʿb, the clan of Saʿd b. Zayd, was suspected of hypocrisy and love of the Jews. Ḥassān b. Thābit said: : Who will convey to al-Ḍaḥḥāk that his roots have refused, against Islam, to be honored? Do you love the Jews of the Hijaz and their religion, the liver of a donkey, and not love Muḥammad? A religion, by my life, that does not agree with our religion, as long as a man of the house shines in the open and moves swiftly. And Julās b. Suwayd b. Ṣāmit before his repentance—according to what has reached me—and Muʿattib b. Qushayr, and Rāfiʿ b. Zayd, and Bishr, they used to be called to Islam. So some Muslim men called them, in a dispute that was between them, to the Messenger of God ﷺ, but they called them to the soothsayers, the judges of the people of the Age of Ignorance. So God, Mighty and Glorious, revealed concerning them: 'Have you not seen those who claim that they believe in what was sent down to you and what was sent down before you, desiring to seek judgment from the tyrant, though they were commanded to reject him? And Satan wishes to lead them far astray,' and so on until the end of the story. [ From the Khazraj ] And from the Khazraj, then from Banū al-Najjār: Rāfiʿ b. Wadīʿah, and Zayd b. ʿAmr, and ʿAmr b. Qays, and Qays b. ʿAmr b. Sahl. [ From Banū Jusham ] And from Banū Jusham b. al-Khazraj, then from Banū Salimah: al-Jadd b. Qays, who is the one who says, 'O Muḥammad, give me permission and do not tempt me.' So God Almighty revealed concerning him: 'And among them is he who says, "Give me permission and do not tempt me." Indeed, they have already fallen into temptation, and Hell surrounds the disbelievers,' and so on until the end of the story.
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