Sirat Ibn Hisham 1516
[ مَا نَزَلَ فِي ذِكْرِ أَصْحَابِ الصَّدَقَاتِ ] ثُمَّ بَيَّنَ الصَّدَقَاتِ لِمَنْ هِيَ، وَسَمَّى أَهْلَهَا، فَقَالَ: إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَاِبْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ [ مَا نَزَلَ فِيمَنْ آذَوْا الرَّسُولَ ] ثُمَّ ذَكَرَ غَشَّهُمْ وَأَذَاهُمْ النَّبِيَّ ﷺ، فَقَالَ: وَمِنْهُمُ الَّذِينَ يُؤْذُونَ النَّبِيَّ وَيَقُولُونَ هُوَ أُذُنٌ قُلْ أُذُنُ خَيْرٍ لَكُمْ يُؤْمِنُ بِاللَّهِ وَيُؤْمِنُ لِلْمُؤْمِنِينَ وَرَحْمَةٌ لِلَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ يُؤْذُونَ رَسُولَ اللَّهِ لَهُمْ عَذَابٌ أَلِيمٌ وَكَانَ الَّذِي يَقُولُ تِلْكَ الْمَقَالَةَ، فِيمَا بَلَغَنِي، نَبْتَلُ بْنُ الْحَارِثِ أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، وَفِيهِ نَزَلَتْ هَذِهِ الْآيَةُ، وَذَلِكَ أَنَّهُ كَانَ يَقُولُ: إنَّمَا مُحَمَّدٌ أُذُنٌ، مَنْ حَدَّثَهُ شَيْئًا صَدَّقَهُ. يَقُولُ اللَّهُ تَعَالَى: قُلْ أُذُنُ خَيْرٍ لَكُمْ أَيْ يَسْمَعُ الْخَيْرَ وَيُصَدِّقُ بِهِ. ثُمَّ قَالَ تَعَالَى: يَحْلِفُونَ بِاللَّهِ لَكُمْ لِيُرْضُوكُمْ وَاللَّهُ وَرَسُولُهُ أَحَقُّ أَنْ يُرْضُوهُ إِنْ كَانُوا مُؤْمِنِينَ ثُمَّ قَالَ: وَلَئِنْ سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ إلَى قَوْلِهِ تَعَالَى: إِنْ نَعْفُ عَنْ طَائِفَةٍ مِنْكُمْ نُعَذِّبْ طَائِفَةً وَكَانَ الَّذِي قَالَ هَذِهِ الْمَقَالَةَ وَدِيعَةَ بْنَ ثَابِتٍ، أَخُو بَنِي أُمَيَّةَ بْنِ زَيْدٍ، مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ، وَكَانَ الَّذِي عُفِيَ عَنْهُ، فِيمَا بَلَغَنِي: مُخَشِّنَ بْنَ حُمَيِّرٍ الْأَشْجَعِيُّ، حَلِيفَ بَنِي سَلِمَةَ، وَذَلِكَ أَنَّهُ أَنْكَرَ مِنْهُمْ بَعْضَ مَا سَمِعَ. ثُمَّ الْقِصَّةُ مِنْ صِفَتِهِمْ حَتَّى انْتَهَى إلَى قَوْلِهِ تَعَالَى: يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ يَحْلِفُونَ بِاللَّهِ مَا قَالُوا وَلَقَدْ قَالُوا كَلِمَةَ الْكُفْرِ وَكَفَرُوا بَعْدَ إِسْلَامِهِمْ وَهَمُّوا بِمَا لَمْ يَنَالُوا وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ إلَى قَوْلِهِ: مِنْ وَلِيٍّ وَلَا نَصِيرٍ وَكَانَ الَّذِي قَالَ تِلْكَ الْمَقَالَةَ الْجُلَاسَ بْنَ سُوَيْدِ بْنِ صَامِتٍ، فَرَفَعَهَا عَلَيْهِ رَجُلٌ كَانَ فِي حِجْرِهِ، يُقَالُ لَهُ عُمَيْرُ بْنُ سَعْدٍ، فَأَنْكَرَهَا وَحَلَفَ بِاَللَّهِ مَا قَالَهَا، فَلَمَّا نَزَلَ فِيهِمْ الْقُرْآنُ تَابَ وَنَزَعَ، وَحَسُنَتْ حَالُهُ وَتَوْبَتُهُ، فِيمَا بَلَغَنِي. ثُمَّ قَالَ تَعَالَى: وَمِنْهُمْ مَنْ عَاهَدَ اللَّهَ لَئِنْ آتَانَا مِنْ فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ وَكَانَ الَّذِي عَاهَدَ اللَّهَ مِنْهُمْ ثَعْلَبَةَ بْنَ حَاطِبٍ، وَمُعَتِّبَ بْنَ قُشَيْرٍ، وَهُمَا مِنْ بَنِي عَمْرِو بْنِ عَوْفٍ. ثُمَّ قَالَ: الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ وَالَّذِينَ لَا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ وَلَهُمْ عَذَابٌ أَلِيمٌ وَكَانَ الْمُطَّوِّعُونَ مِنْ الْمُؤْمِنِينَ فِي الصَّدَقَاتِ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، وَعَاصِمَ بْنَ عَدِيٍّ أَخَا بَنِي الْعَجْلَانِ، وَذَلِكَ أَنَّ رَسُولَ اللَّهِ ﷺ رَغَّبَ فِي الصَّدَقَةِ، وَحَضَّ عَلَيْهَا، فَقَامَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ، فَتَصَدَّقَ بِأَرْبَعَةِ آلَافِ دِرْهَمٍ، وَقَامَ عَاصِمُ بْنُ عَدِيٍّ، فَتَصَدَّقَ بِمِئَةِ وَسْقٍ مِنْ تَمْرٍ، فَلَمَزُوهُمَا وَقَالُوا مَا هَذَا إلَّا رِيَاءٌ، وَكَانَ الَّذِي تَصَدَّقَ بِجَهْدِهِ أَبُو عُقَيْلٍ أَخُو بَنِي أُنَيْفٍ، أَتَى بِصَاعِ مِنْ تَمْرٍ، فَأَفْرَغَهَا فِي الصَّدَقَةِ، فَتَضَاحَكُوا بِهِ، وَقَالُوا: إنَّ اللَّهَ لَغَنِيٌّ عَنْ صَاعِ أَبِي عُقَيْلٍ. ثُمَّ ذَكَرَ قَوْلَ بَعْضِهِمْ لِبَعْضِ، حِينَ أَمَرَ رَسُولُ اللَّهِ ﷺ بِالْجِهَادِ، وَأَمَرَ بِالسَّيْرِ إلَى تَبُوكَ، عَلَى شِدَّةِ الْحَرِّ وَجَدْبِ الْبِلَادِ، فَقَالَ تَعَالَى: وَقَالُوا لَا تَنْفِرُوا فِي الْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَوْ كَانُوا يَفْقَهُونَ فَلْيَضْحَكُوا قَلِيلًا وَلْيَبْكُوا كَثِيرًا إلَى قَوْلِهِ: وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ
Translation
✧ [What was revealed regarding the recipients of the alms] Then He explained the alms, for whom they are, and named their recipients, saying: “Alms are only for the poor, the needy, those who work upon them, those whose hearts are to be reconciled, for the freeing of necks, for debtors, in the way of God, and for the wayfarer—an obligation from God. God is All-Knowing, All-Wise.” [What was revealed concerning those who harmed the Messenger] Then He mentioned their deceit and their harming the Prophet ﷺ, saying: “Among them are those who harm the Prophet and say, ‘He is an ear.’ Say: ‘An ear of good for you; he believes in God and believes the believers, and a mercy to those of you who believe. Those who harm the Messenger of God have a painful punishment.’” The one who used to say that statement, as I have been told, was Nabtal b. al-Ḥārith, brother of the Banū ʿAmr b. ʿAwf, and about him this verse was revealed. That is because he used to say: “Muḥammad is only an ear; whoever tells him something, he believes it.” God Most High says: “Say: An ear of good for you,” meaning he listens to good and believes it. Then He Most High said: “They swear by God to you to please you, but God and His Messenger have more right to be pleased, if they are believers.” Then He said: “And if you ask them, they will surely say: ‘We were only engaging in banter and play.’ Say: ‘Is it God, His signs, and His Messenger that you were mocking?’” up to His Most High saying: “If We pardon one group of you, We will punish another group.” The one who said this statement was Wadīʿah b. Thābit, brother of the Banū Umayyah b. Zayd, of the Banū ʿAmr b. ʿAwf. The one who was pardoned, as I have been told, was Mukhashshin b. Ḥumayyir al-Ashjaʿī, an ally of the Banū Salimah, because he disapproved of part of what he heard. Then the account of their description continued until it reached His Most High saying: “O Prophet, strive against the disbelievers and the hypocrites and be harsh on them. Their abode is Hell, and evil is the destination. They swear by God they did not say it, but they said the word of disbelief and disbelieved after their submission, and they intended what they did not attain. They resented nothing except that God and His Messenger enriched them from His bounty,” up to His saying: “no protector and no helper.” The one who said that statement was al-Julās b. Suwayd b. Ṣāmit. A man who was in his care, called ʿUmayr b. Saʿd, reported it against him, but he denied it and swore by God he had not said it. When the Qurʾān was revealed about them, he repented and relented, and his state and repentance became good, as I have been told. Then He Most High said: “Among them are those who made a covenant with God: if He gives us from His bounty, we will surely give alms and be among the righteous.” Those who made the covenant with God among them were Thaʿlabah b. Ḥāṭib and Muʿattib b. Qushayr, both of the Banū ʿAmr b. ʿAwf. Then He said: “Those who criticize the volunteers among the believers regarding alms, and those who find nothing but their effort, and they mock them—God mocks them, and they have a painful punishment.” The volunteers among the believers regarding alms were ʿAbd al-Raḥmān b. ʿAwf and ʿĀṣim b. ʿAdī, brother of the Banū al-ʿAjlān. That is because the Messenger of God ﷺ encouraged alms and urged it. ʿAbd al-Raḥmān b. ʿAwf stood and gave four thousand dirhams as alms, and ʿĀṣim b. ʿAdī stood and gave one hundred wasqs of dates as alms. They criticized them and said: “This is only showing off.” The one who gave his effort as alms was Abū ʿUqayl, brother of the Banū Unayf. He brought a ṣāʿ of dates and poured it into the alms, and they laughed at him, saying: “God is surely rich beyond the ṣāʿ of Abū ʿUqayl.” Then He mentioned what some of them said to one another when the Messenger of God ﷺ commanded jihad and ordered the march to Tabūk, in the extreme heat and barren lands. He Most High said: “They said: ‘Do not march out in the heat.’ Say: ‘The fire of Hell is hotter, if only they understood.’ Let them laugh a little and weep much,” up to His saying: “And let not their wealth and their children impress you.”
Grades by grader
No grade is recorded for this wording.