Tarikh (al-Tabari) 982
The Great Expedition of Badr
رَمْيِ رَسُولِ اللَّهِ ﷺ الْكَفَّارَ بِالْحَصْبَاءِ قَالَ اللَّهُ سُبْحَانَهُ وَتَعَالَى: وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى [الْأَنْفَالِ: 17] قَالَ مُحَمَّدُ بْنُ عُمَرَ الْأَسْلَمِيُّ: وَأُمِرَ رَسُولُ اللَّهِ ﷺ فَأَخَذَ مِنَ الْحَصْبَاءِ كَفًّا، فَرَمَى بِهِ الْمُشْرِكِينَ وَقَالَ: «شَاهَتِ الْوُجُوهُ، اللَّهُمَّ أَرْعِبْ قُلُوبَهُمْ، وَزَلْزِلْ أَقْدَامَهُمْ». فَانْهَزَمَ أَعْدَاءُ اللَّهِ لَا يَلْوُونَ عَلَى شَيْءٍ، وَأَلْقَوْا دُرُوعَهُمْ، وَالْمُسْلِمُونَ يَقْتُلُونَهُمْ. وَرَوَى ابْنُ أَبِي حَاتِمٍ، عَنِ ابْنِ زَيْدٍ، أَنَّ رَسُولَ اللَّهِ ﷺ أَخَذَ ثَلَاثَ حَصَيَاتٍ، فَرَمَى بِحَصَاةٍ فِي مَيْمَنَةِ الْقَوْمِ، وَحَصَاةٍ فِي مَيْسَرَةِ الْقَوْمِ، وَحَصَاةٍ بَيْنَ أَظْهُرِهِمْ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «شَاهَتِ الْوُجُوهُ» فَانْهَزَمَ الْقَوْمُ. وَرَوَى الطَّبَرَانِيُّ وَابْنُ جَرِيرٍ وَابْنُ أَبِي حَاتِمٍ بِسَنَدٍ حَسَنٍ، عَنْ حَكِيمِ بْنِ حِزَامٍ، قَالَ: لَمَّا كَانَ يَوْمُ بَدْرٍ سَمِعْنَا صَوْتَا وَقَعَ مِنَ السَّمَاءِ إِلَى الْأَرْضِ، كَأَنَّهُ صَوْتُ حَصَاةٍ وَقَعَتْ فِي طَسْتٍ، وَرَمَى رَسُولُ اللَّهِ ﷺ بِتِلْكَ الْحَصَاةِ وَقَالَ: «شَاهَتِ الْوُجُوهُ» فَانْهَزَمْنَا. وَرَوَى أَبُو الشَّيْخِ وَأَبُو نُعَيْمٍ وَابْنُ مَرْدَوَيْهِ، عَنْ جَابِرٍ ؓ قَالَ: سَمِعْتُ صَوْتَ حَصَيَاتٍ وَقَعْنَ مِنَ السَّمَاءِ يَوْمَ بَدْرٍ كَأَنَّهُنَّ وَقَعْنَ فِي طَسْتٍ، فَلَمَّا اصْطَفَّ النَّاسُ أَخَذَهُنَّ رَسُولُ اللَّهِ ﷺ فَرَمَى بِهِنَّ وُجُوهَ الْمُشْرِكِينَ فَانْهَزَمُوا. وَرَوَى الطَّبَرَانِيُّ وَأَبُو الشَّيْخِ بِرِجَالِ الصَّحِيحِ، عَنِ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ لِعَلِيٍّ: «نَاوِلْنِي قَبْضَةً مِنْ حَصْبَاءَ» فَرَمَى بِهَا رَسُولُ اللَّهِ ﷺ فِي وُجُوهِ الْكُفَّارِ، فَمَا بَقِيَ أَحَدٌ مِنَ الْقَوْمِ إِلَّا امْتَلَأَتْ عَيْنَاهُ مِنَ الْحَصْبَاءِ. وَرَوَى ابْنُ جَرِيرٍ وَابْنُ الْمُنْذِرِ وَالْبَيْهَقِيُّ عَنِ ابْنِ عَبَّاسٍ، وَالْأُمَوِيُّ عَنْ عَبْدِ اللَّهِ بْنِ ثَعْلَبَةَ بْنِ صُعَيْرٍ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «يَا رَبِّ إِنْ تَهْلِكْ هَذِهِ الْعِصَابَةُ فَلَنْ تَعْبُدَ فِي الْأَرْضِ أَبَدًا» فَقَالَ لَهُ جِبْرِيلُ: خُذْ قَبْضَةً مِنْ تُرَابٍ فَارْمِ بِهَا فِي وُجُوهِهِمْ، فَمَا بَقِيَ مِنَ الْمُشْرِكِينَ مِنْ أَحَدٍ إِلَّا وَأَصَابَ عَيْنَيْهِ وَمَنْخَرَيْهِ وَفَمَهُ، فَوَلَّوْا مُدْبِرِينَ، فَقَالَ رَسُولُ اللَّهِ ﷺ لِأَصْحَابِهِ: «احْمِلُوا» فَلَمْ تَكُنْ إِلَّا الْهَزِيمَةُ، فَقَتَلَ اللَّهُ مَنْ قَتَلَ مِنْ صَنَادِيدِهِمْ وَأَسَرَ مَنْ أَسَرَ،. قَالَ ابْنُ عُقْبَةَ وَابْنُ عَائِذٍ: فَكَانَتْ تِلْكَ الْحَصْبَاءُ عَظِيمًا شَأْنُهَا، لَمْ تَتْرُكْ مِنَ الْمُشْرِكِينَ رَجُلًا إِلَّا مَلَأَتْ عَيْنَيْهِ، وَجَعَلَ الْمُسْلِمُونَ يَقْتُلُونَهُمْ وَيَأْسِرُونَهُمْ، وَبَادَرَ كُلُّ رَجُلٍ مِنْهُمْ مُنْكَبًّا عَلَى وَجْهِهِ لَا يَدْرِي أَيْنَ يَتَوَجَّهُ، يُعَالِجُ التُّرَابَ يَنْزِعُهُ مِنْ عَيْنَيْهِ. قَالَ ابْنُ إِسْحَاقَ: فَكَانَتِ الْهَزِيمَةُ، فَقَتَلَ اللَّهُ مَنْ قَتَلَ مِنْ صَنَادِيدِ قُرَيْشٍ، وَأَسَرَ مِنْ أَشْرَافِهِمْ، وَرَجَعَ رَسُولُ اللَّهِ ﷺ إِلَى الْعَرِيشِ مُتَوَشِّحًا بِالسَّيْفِ، فِي نَفَرٍ مِنَ الْأَنْصَارِ يَحْرُسُونَهُ يَخَافُونَ كَرَّةَ الْعَدُوِّ، وَسَعْدُ بْنُ مُعَاذٍ ؓ قَائِمٌ عَلَى بَابِ الْعَرِيشِ مُتَوَشِّحٌ بِالسَّيْفِ. وَقَالَ ﷺ فِيمَا رَوَاهُ الْبَيْهَقِيُّ عَنِ الزُّهْرِيِّ: «اللَّهُمَّ اكْفِنِي نَوْفَلَ بْنَ خُوَيْلِدٍ» فَأَسَرَهُ جَبَّارُ بْنُ صَخْرٍ، وَلَقِيَهُ عَلِيٌّ فَقَتَلَهُ، وَقَتَلَ عَلِيٌّ أَيْضًا الْعَاصَ بْنَ سَعِيدٍ، ثُمَّ قَالَ: مَنْ لَهُ عِلْمٌ بِنَوْفَلٍ ؟ فَقَالَ عَلِيٌّ: أَنَا قَتَلْتُهُ، فَقَالَ: «الْحَمْدُ لِلَّهِ الَّذِي أَجَابَ دَعْوَتِي مِنْهُ». فَأَنْزَلَ اللَّهُ فِي شَأْنِ هَذِهِ الرَّمْيَةِ عَلَى رَسُولِهِ: ( وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى ) [ الْأَنْفَالِ: 17 ]. وَقَدْ ظَنَّ طَائِفَةٌ أَنَّ الْآيَةَ دَلَّتْ عَلَى نَفْيِ الْفِعْلِ عَنِ الْعَبْدِ، وَإِثْبَاتِهِ لِلَّهِ، وَأَنَّهُ هُوَ الْفَاعِلُ حَقِيقَةً، وَهَذَا غَلَطٌ مِنْهُمْ مِنْ وُجُوهٍ عَدِيدَةٍ مَذْكُورَةٍ فِي غَيْرِ هَذَا الْمَوْضِعِ. وَمَعْنَى الْآيَةِ: أَنَّ اللَّهَ سُبْحَانَهُ أَثْبَتَ لِرَسُولِهِ ابْتِدَاءَ الرَّمْيِ، وَنَفَى عَنْهُ الْإِيصَالَ الَّذِي لَمْ يَحْصُلْ بِرَمْيَتِهِ فَالرَّمْيُ يُرَادُ بِهِ الْحَذْفُ وَالْإِيصَالُ، فَأَثْبَتَ لِنَبِيِّهِ الْحَذْفَ، وَنَفَى عَنْهُ الْإِيصَالَ. فِي الْكَلَامِ عَلَى قَوْلِهِ تَعَالَى: وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى [الْأَنْفَالِ: 17]. قَالَ فِي زَادِ الْمَعَادِ: اعْتَقَدَ جَمَاعَةٌ أَنَّ الْمُرَادَ بِالْآيَةِ سَلْبُ فِعْلِ رَسُولِ اللَّهِ ﷺ وَإِضَافَتُهُ إِلَى الرَّبِّ تَبَارَكَ وَتَعَالَى حَقِيقَةً، وَجَعَلُوا ذَلِكَ أَصْلًا لِلْجَبْرِ، وَإِبْطَالَ نِسْبَةِ الْأَفْعَالِ وَنِسْبَتَهَا إِلَى الرَّبِّ تَبَارَكَ وَتَعَالَى وَحْدَهُ، وَهَذَا غَلَطٌ مِنْهُمْ فِي فَهْمِ الْقُرْآنِ، فَلَوْ صَحَّ ذَلِكَ لَوَجَبَ طَرْدُهُ فَيُقَالُ: مَا صَلَّيْتَ إِذْ صَلَّيْتَ، وَلَا صُمْتَ إِذْ صُمْتَ، وَلَا فَعَلْتَ كُلَّ ذَلِكَ إِذْ فَعَلْتَ، وَلَكِنَّ اللَّهَ فَعَلَ ذَلِكَ، فَإِنْ طَرَدُوا ذَلِكَ لَزِمَهُمْ فِي أَفْعَالِ الْعِبَادِ وَطَاعَاتِهِمْ وَمَعَاصِيهِمْ؛ إِذْ لَا فَرْقَ، وَإِنْ خَصُّوهُ بِرَسُولِ اللَّهِ ﷺ وَأَفْعَالِهِ جَمِيعِهَا أَوْ رَمْيَةٍ وَاحِدَةٍ نَاقَضُوا، فَهَؤُلَاءِ لَمْ يُوَفِّقْهُمُ اللَّهُ تَعَالَى لِفَهْمِ مَا أُرِيدَ بِالْآيَةِ، وَمَعْلُومٌ أَنَّ تِلْكَ الرَّمْيَةَ مِنَ الْبَشَرِ لَا تَبْلُغُ هَذَا الْمَبْلَغَ، فَكَانَ مِنْهُ ﷺ هَذَا الرَّمْيُ، وَهُوَ الْحَذْفُ، وَمِنَ الرَّبِّ سُبْحَانَهُ وَتَعَالَى نِهَايَتُهُ وَهُوَ الْإِيصَالُ، فَأَضَافَ إِلَيْهِ رَمْيَ الْحَذْفِ الَّذِي هُوَ مَبْدَؤُهُ وَنَفَى عَنْهُ رَمْيَ الْإِيصَالِ الَّذِي هُوَ نِهَايَتُهُ، وَنَظِيرُ هَذِهِ الْآيَةِ نَفْسِهَا قَوْلُهُ تَعَالَى: فَلَمْ تَقْتُلُوهُمْ وَلَكِنَّ اللَّهَ قَتَلَهُمْ [الْأَنْفَالِ: 17] ثُمَّ قَالَ: وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَكِنَّ اللَّهَ رَمَى فَأَخْبَرَ أَنَّهُ سُبْحَانَهُ وَتَعَالَى وَحْدَهُ هُوَ الَّذِي تَفَرَّدَ بِإِيصَالٍ الْحَصَا إِلَى أَعْيُنِهِمْ، وَلَمْ يَكُنْ بِرَسُولِهِ ﷺ، وَلَكِنْ وَجْهُ الْإِشَارَةِ بِالْآيَةِ أَنَّهُ سُبْحَانَهُ وَتَعَالَى أَقَامَ أَسْبَابًا تَظْهَرُ لِلنَّاسِ، فَكَانَ مَا حَصَلَ مِنَ الْهَزِيمَةِ وَالْقَتْلِ وَالنُّصْرَةِ مُضَافًا إِلَيْهِ وَبِهِ، وَهُوَ خَيْرُ النَّاصِرِينَ.
Translation
✧ The Messenger of Allah ﷺ throwing pebbles at the disbelievers Allah, glorified and exalted be He, said: “And you did not throw when you threw, but Allah threw” [al-Anfāl: 17]. Muḥammad b. ʿUmar al-Aslamī said: The Messenger of Allah ﷺ was commanded, and he took a handful of pebbles and threw them at the polytheists, saying: “May the faces be ugly! O Allah, terrify their hearts and make their feet slip.” So the enemies of Allah fled, not turning aside for anything, and they cast away their coats of mail while the Muslims were killing them. Ibn Abī Ḥātim related from Ibn Zayd that the Messenger of Allah ﷺ took three pebbles, and threw one pebble at the right wing of the people, one pebble at the left wing of the people, and one pebble in their midst, and the Messenger of Allah ﷺ said: “May the faces be ugly!” and the people fled. Al-Ṭabarānī, Ibn Jarīr, and Ibn Abī Ḥātim related with a good chain from Ḥakīm b. Ḥizām, who said: On the day of Badr we heard a sound falling from the sky to the earth, like the sound of a pebble falling into a basin. The Messenger of Allah ﷺ threw that pebble and said: “May the faces be ugly!” and we fled. Abū al-Shaykh, Abū Nuʿaym, and Ibn Mardawayh related from Jābir ؓ, who said: I heard the sound of pebbles falling from the sky on the day of Badr, as if they fell into a basin. When the people drew up in ranks, the Messenger of Allah ﷺ took them and threw them at the faces of the polytheists, and they fled. Al-Ṭabarānī and Abū al-Shaykh related with the men of the Ṣaḥīḥ from Ibn ʿAbbās: The Messenger of Allah ﷺ said to ʿAlī: “Hand me a handful of pebbles,” and the Messenger of Allah ﷺ threw them at the faces of the disbelievers, and there remained not one of the people but his eyes were filled with pebbles. Ibn Jarīr, Ibn al-Mundhir, and al-Bayhaqī related from Ibn ʿAbbās, and al-Umawī from ʿAbd Allāh b. Thaʿlaba b. Ṣuʿayr, that the Messenger of Allah ﷺ said: “O Lord, if this band perishes, You will never be worshipped on earth.” Then Jibrīl said to him: “Take a handful of dust and throw it in their faces.” There remained none of the polytheists but his eyes, nostrils, and mouth were struck, and they turned fleeing. Then the Messenger of Allah ﷺ said to his companions: “Charge!” and there was nothing but defeat. Allah killed those He killed of their stalwarts and captured those He captured. Ibn ʿUqba and Ibn ʿĀʾidh said: Those pebbles were of great importance; they did not leave a man among the polytheists without filling his eyes, and the Muslims began killing them and taking them captive. Each man among them hastened, throwing himself on his face, not knowing where to turn, struggling with the dust, pulling it out of his eyes. Ibn Isḥāq said: The defeat took place, and Allah killed those He killed of the stalwarts of Quraysh and captured some of their nobles. The Messenger of Allah ﷺ returned to the arbor with his sword girt on, among a party of the Anṣār guarding him, fearing a return of the enemy, while Saʿd b. Muʿādh ؓ stood at the door of the arbor with his sword girt on. The Prophet ﷺ said, as al-Bayhaqī related from al-Zuhrī: “O Allah, suffice me against Nawfal b. Khuwaylid.” Jabbār b. Ṣakhr captured him, and ʿAlī met him and killed him. ʿAlī also killed al-ʿĀṣ b. Saʿīd. Then the Prophet ﷺ said: “Who has knowledge of Nawfal?” ʿAlī said: “I killed him.” The Prophet ﷺ said: “Praise be to Allah who answered my supplication regarding him.” Then Allah revealed concerning this throw of His Messenger: “And you did not throw when you threw, but Allah threw” [al-Anfāl: 17]. A group has thought that the verse indicates negation of the act from the servant and affirmation of it for Allah, and that He is the true agent. This is a mistake on their part for numerous reasons mentioned elsewhere. The meaning of the verse is that Allah, glorified be He, affirmed for His Messenger the initial throwing, and negated from him the reaching that did not occur by his throw. For the word “throwing” may mean the hurling and the reaching; so He affirmed for His Prophet the hurling and negated from him the reaching. This is discussed in the commentary on His saying: “And you did not throw when you threw, but Allah threw” [al-Anfāl: 17]. In Zād al-Maʿād it is said: A group believed that the intended meaning of the verse is the negation of the Messenger of Allah’s ﷺ act and its attribution truly to the Lord, blessed and exalted be He, and they made this a basis for determinism and the nullification of attributing acts to creatures, attributing them to the Lord, blessed and exalted be He, alone. This is a mistake on their part in understanding the Qur’an. For if that were correct, it would have to be applied consistently, and one would say: “You did not pray when you prayed, nor fast when you fasted, nor did all that when you did it, but Allah did it.” If they apply this consistently, it entails regarding the acts of servants, their acts of obedience and disobedience, since there is no difference. If they restrict it to the Messenger of Allah ﷺ and all his acts or a single throw, they contradict themselves. These people were not granted success by Allah, exalted be He, to understand what is meant by the verse. It is known that a throw by a human does not reach such an extent; so from him ﷺ there was the act of throwing, which is the hurling, and from the Lord, glorified and exalted be He, its ultimate effect, which is the reaching. Thus He attributed to him the throwing of hurling, which is its beginning, and negated from him the throwing of reaching, which is its end. The parallel of this very verse is His saying, exalted be He: “You did not kill them, but Allah killed them” [al-Anfāl: 17]. Then He said: “And you did not throw when you threw, but Allah threw.” So He informed that He, glorified and exalted be He, alone is the one who brought the pebbles to their eyes, and not His Messenger ﷺ. But the point indicated by the verse is that He, glorified and exalted be He, established causes that appear to people, so what occurred of defeat, killing, and victory is attributed to Him and through Him, and He is the best of helpers.
Grades by grader
No grade is recorded for this wording.