Читать книгу The Expeditions - Maʿmar ibn Rāshid - Страница 5
Оглавлениеغَزْوَةُ الحُدَيْـبـِيَة
The Expedition of Ḥudaybiyah53
2.1
عبد الرزّاق عن معمر قال: أخبرني الزهريّ، قال: أخبرني عروة بن الزبير عن مسور بن مخرمة ومروان بن الحكم. صدّق كلّ واحد منهما صاحبه. قالا:
خرج رسول الله صلّى الله عليه وسلّم زمن الحديبية في بضع عشرة مئة من أصحابه حتّى إذا كانوا بذي الحليفة. قلّد رسول الله صلّى الله عليه وسلّم الهدي وأشعره. وأحرم بالعمرة، وبعث بين يديه عينًا له من خزاعة يخبره عن قريش. وسار رسول الله صلّى الله عليه وسلّم حتّى إذا كانوا بغدير الأشطاط قريبًا من عسفان. أتاه عينه الخزاعيّ، فقال: إنّي تركت كعب بن لؤيّ وعامر بن لؤيّ. قد جمعوا لك الأحابيش وجمعوا لك جموعًا وهم مقاتلوك وصادّوك عن البيت.
فقال النبيّ صلّى الله عليه وسلّم: أشيروا عليَّ. أترون١ أن نميل إلى ذراري هؤلاء الّذين أعانوهم، فنصيبهم؟ فإنْ قعدوا، قعدوا موتورين محروبين.٢ وإن نجوا،٣ تَكُنْ عنقًا قطعها اللهُ. أم ترون أن نؤمّ البيت، فمن صدّنا قاتلناه. فقالوا: رسول الله أعلم. يا نبيّ الله، إنّما جئنا معتمرين ولم نجئ لقتال أحد، ولكن من حال بيننا وبين البيت قاتلناه. قال النبيّ صلّى الله عليه وسلّم: فروحوا إذًا.
١ ح؛ [أترون] ساقطة من مم؛ وفي ط: أترون لي.
٢ ح، ط؛ مم: موزوبين.
٣ ح؛ ط: حاءوا؛ مم: ـحو.
ʿAbd al-Razzāq, on the authority of Maʿmar, who said: al-Zuhrī related to me, saying: ʿUrwah ibn al-Zubayr related to me from Miswar ibn Makhramah and Marwān ibn al-Ḥakam, each of whom attested to the truth of the other’s account. They said:
The Messenger of God departed from Medina at the time of Ḥudaybiyah, leading a group of his Companions numbering a couple thousand men. When eventually they arrived at Dhū l-Ḥulayfah, the Messenger of God adorned the sacrificial camel with garlands and made an incision on its hump, marking it for sacrifice. He donned the two seamless garments for undertaking the rites of a pilgrimage to Mecca54 and sent ahead of him one of his spies from the Khuzāʿah tribe to bring him reports concerning the Quraysh. The Messenger of God then marched onward. When he reached the pool of al-Ashṭāṭ, close to ʿUsfān, his Khuzāʿī spy came to him and said, “I just left the Kaʿb ibn Luʾayy and ʿĀmir ibn Luʾayy clans; they’ve gathered some hired troops55 and several bands of men to oppose you. They’re set to battle you and bar you from the Sacred House.”
The Prophet said, “Lend me your counsel—do you reckon that we should seize the women and children of those who have aided them in order to capture them? If they stand down, then they do so as defeated men unable to retaliate. If they escape, then their necks will be God’s to sever. Or do you reckon that we should head for the Sacred House and battle against anyone who bars us from entering?”
They said, “The Messenger of God knows best, O Prophet of God! We have only come as pilgrims and not to fight anyone. But we are ready to fight whoever stands between us and the Sacred House.” “Go forth then,” said the Prophet.
2.2
قال معمر: قال الزهريّ:
وكان أبو هريرة يقول: ما رأيتُ أحدًا قطّ كان أكثر مشورةً لأصحابه من رسول الله صلّى الله عليه وسلّم.
Maʿmar said: al-Zuhrī said:
Abū Hurayrah would say, “I’ve never seen anyone more inclined to consult his companions than the Messenger of God.”
2.3
قال الزهريّ في حديث مسور بن مخرمة ومروان:
Al-Zuhrī continued with the story reported by Miswar ibn Makhramah and Marwān:
2.3.1
فراحوا حتّى إذا كانوا ببعض الطريق. قال النبيّ صلّى الله عليه وسلّم: إنّ خالد بن الوليد بالغميم في خيل لقريش طليعةً فخذوا ذات اليمين. فوالله ما شعر بهم خالد إذا هو بقترة الجيش فانطلق. فإذا هو يركض نذيرًا لقريش. وسار النبيّ صلّى الله عليه وسلّم حتّى كانوا بالثنيّة الّتي يهبط عليهم منها بركت به راحلته. فقال الناس: حَلْ! حَلْ! فقالوا: خلأت القصواء، خلأت القصواء! فقال النبيّ صلّى الله عليه وسلّم: ما خلأت القصواء وما ذاك لها بخلق ولكنّها حبسها حابس الفيل. ثمّ قال: والّذي نفسي بيده، لا يسألوني خُطّة يعظّمون فيها حرمات الله إلّا أعطيتهم إيّاها. ثمّ زجرها، فوثبت به.
قال: فعدل عنهم١ حتّى نزل بأقصى الحديبية على ثمد قليل الماء، إنّما يتبرّضه الناس تبرّضًا. فلم يلبثه الناس أن نزحوه. فشُكي إلى رسول الله صلّى الله عليه وسلّم، فانتزع سهمًا من كنانته، ثمّ أمرهم أن يجعلوه فيه. قال: فوالله ما زال يجيش لهم بالريّ حتّى صدروا عنه.
١ ط؛ ح: عنها. ساقطة في مم.
They then went forth and, at a certain point on the journey, the Prophet said, “Khālid ibn al-Walīd is at al-Ghamīm with a troop of cavalry from the Quraysh serving as scouts, so take the path to the right.” And, by God, not until Khālid came upon the army’s dusty trail did he realize they had been there. Then Khālid headed off straightaway, racing to warn the Quraysh. The Prophet marched onward until he reached the mountain pass from which he could descend upon the Quraysh. His she-camel, al-Qaṣwāʾ, knelt down there, and the people said, “Ḥal, ḥal!”56 They also said, “Al-Qaṣwāʾ has turned defiant; al-Qaṣwāʾ has turned defiant!” “Al-Qaṣwāʾ has not turned defiant,” the Prophet replied, “for that’s not in her nature. Rather, He Who halted the march of the war elephant57 has caused her to stop.” Later he said, “By Him in Whose hands my soul resides, there is no course of action magnifying the sacred things of God that I will not grant them.” Then the Prophet spurred on his she-camel, and she rushed forward with him on her back.
He turned away from them and descended to the farthest reaches of Ḥudaybiyah, at a spot overlooking a dried-up puddle containing little water. The people sipped at it little by little, and they had not tarried there long before they drank it all up. Complaints were made to the Messenger of God, so he removed an arrow from his quiver and ordered them to place it in the puddle.
Al-Zuhrī said: By God, it did not cease gushing forth water until they had left.58
2.3.2
فبينا هم كذلك إذ جاء بديل بن ورقاء الخزاعيّ في نفر من قومه من خزاعة، وكانوا عيبة نصح رسول الله صلّى الله عليه وسلّم من أهل تهامة. فقال: إنّي تركت كعب بن لؤيّ وعامر بن لؤيّ نزلوا١ أعداد مياه الحديبية معهم العُوذ المطافيل وهم مقاتلوك وصادّوك عن البيت.
فقال النبيّ صلّى الله عليه وسلّم: إنّا لم نجئ لقتال أحد ولكنّا جئنا معتمرين. وإنّ قريشًا قد نهكتْهم الحرب وأضرّت بهم. فإنْ شاؤوا مادَدْتُهم مدّةً ويخلّوا بيني وبين الناس. فإن أظهر فإن شاؤوا أن يدخلوا فيما دخل فيه الناس، فعلوا. وإنْ لا، فقد جمّوا وإن أبَوا، فوالّذي نفسي بيده، لأقاتلنّهم على أمري هذا حتّى تنفرد سالفتي! أو لينفذنّ الله٢ أمره!
فقال بديل: سأبلغهم ما تقول. فانطلق حتّى أتى قريشًا، فقال: إنّا جئناكم من عند هذا الرجل وسمعناه يقول قولًا. فإنْ شئتم أن نعرضه عليكم، فعلنا. فقال سفهاؤهم: لا حاجة لنا أن تحدّثنا عنه بشيء. وقال ذوو الرأي منهم: هاتِ ما سمعته يقول. قال: سمعته يقول: كذا وكذا. فحدّثهم بما قال النبيّ صلّى الله عليه وسلّم. فقام عروة بن مسعود الثقفِيّ، فقال: أي قومي! ألستم بالولد؟
قالوا: بلى!
قال: أو لستُ بالوالد؟
قالوا: بلى!
قال: فهل تتهموني؟
قالوا: لا!
قال: ألستم تعلمون أنّي استنفرتُ أهل عُكاظ؟ فلمّا بلّحوا عليَّ، جئتكم بأهلي وولدي ومن أطاعني؟
قالوا: بلى!
قال: فإنّ هذا قد عرض عليكم خُطّة٣ رشد. فاقبلوها ودعوني آتِه.
فقالوا: فأتِه.
فأتاه.
١ ح، ط؛ [نزلوا] ساقطة من مم.
٢ ح، ط: [الله] ساقطة من مم.
٣ ح، ط؛ مم: خصلة.
Meanwhile, Budayl ibn Warqāʾ al-Khuzāʿī came in a group of his tribesmen from Khuzāʿah who were trusted advisers of the Messenger of God from the people of Tihāmah. Budayl said, “I just left the Kaʿb ibn Luʾayy and ʿĀmir ibn Luʾayy clans. They have encamped among the wells of Ḥudaybiyah—and with them are women and children—and they are ready to battle against you and to bar you from the Sacred House.”
The Prophet said, “We have not come to battle against anyone. Rather, we have come as pilgrims. War has exhausted the Quraysh and brought them to ruin. If they wish, I shall grant them a period of respite, but they must leave me and the people alone. If I prevail, and if they wish to join the people in embracing Islam, then they may do so. If not, and if, after having gathered their strength, they refuse, then by Him in Whose hand my soul resides, I will not hesitate to fight against them for the sake of this cause of mine until my neck is severed! Surely God will see His cause through to the end!”
Budayl said, “I will convey your words to them.” He then set out until he reached the Quraysh, whereupon he declared, “We have come to you having met this man Muḥammad, and we have heard him put forward a proposal. If you wish for us to present it to you, then we will do so.” Their dim-witted men said, “We don’t need for you to tell us anything!” But the reasonable ones said, “Tell us what you heard him say.” Budayl said, “This is what I heard him say . . .” and so continued to relate to them what he heard the Prophet say.
Then ʿUrwah ibn Masʿūd al-Thaqafī stood up and said, “My people! Are you not like my children?”
“Aye,” they said.
He said, “Am I not like your father?”
“Aye,” they said.
“Do you,” he asked, “hold me in any suspicion?”
“No,” they said.
He said, “Do you not know that I called the people of ʿUkāẓ to your aid? When they failed to heed me, did I not come to you with my family, my sons, and whoever else would obey me?”59
“Aye,” they said.
He said, “This man has offered you an upright course of action, so accept it and allow me to go see him.”
“Go to him, then,” they said.
So he went.
2.3.3
قال: فجعل يكلّم النبيّ صلّى الله عليه وسلّم، فقال رسول الله صلّى الله عليه وسلّم نحوًا من قوله ببديل. فقال عروة عند ذلك: أي محمّد! أرأيت إنْ استأصلتْ قومك؟ هل سمعتَ بأحد١ من العرب اجتاح أصله قبلك؟ وإنْ تكن الأخرى، فإنّي لا أرى٢ وجوهًا وأرى أشوابًا من الناس خليقًا أن يفرّوا عنك.
فقال أبو بكر رحمه الله ورضي عنه: امْصُصْ بَظْرَ اللَّات! أنحن نفرّ عنه وندعه؟
فقال: من ذا؟
قال: أبو بكر.
قال: أما والّذي نفسي بيده، لولا٣ يد لك عندي لم أَجْزِك بها لأجبتُك.
قال: وجعل يكلّم النبيّ صلّى الله عليه وسلّم، فكلَّما كلَّمه،٤ أخذ بلحيته، والمغيرة بن شعبة قائم على رأس النبيّ صلّى الله عليه وسلّم ومعه السيف وعليه المِغْفَر. فكلَّما أهوى عروة يده إلى لحية النبيّ صلّى الله عليه وسلّم، ضرب يده بنعل السيف وقال: أخّر يدك عن لحية رسول الله صلّى الله عليه وسلّم.
فرفع عروة رأسه، فقال: من هذا؟
فقالوا: المغيرة بن شعبة.
فقال: أي غُدَرُ، أولستَ أسعى في غدرتك؟
وكان المغيرة بن شعبة صحب قومًا في الجاهليّة، فقتلهم وأخذ أموالهم. ثمّ جاء فأسلم، فقال رسول الله صلّى الله وسلم: أَمّا الإسلام فأقبل. أمّا المال، فلستُ منه في شيء.٥
ثمّ إنّ عروة جعل يرمق صحابة النبيّ صلّى الله عليه وسلّم بعينيه. قال: فوالله ما تنخّم رسول الله صلّى الله عليه وسلّم نخامةً إلّا وقعت في يد رجل منهم. فدلّك بها وجـهه وجلده. وإذا أمرهم، ابتدروا أَمره. وإذا توضّأ، كادوا يقتتلون على وضوئه. وإذا تكلّموا، خفضوا أصواتهم عنده وما يحدّون إليه النظر٦ تعظيمًا له.
فرجع عروة إلى أصحابه، فقال: أي قوم! والله لقد وفدت على الملوك ووفدت٧ على قيصر وكسرى والنجاشيّ. والله إنْ رأيت ملكًا قطّ يعظّمه أصحابه ما يعظّم أصحاب محمّد صلّى الله عليه وسلّم محمّدًا. والله إنْ تنخّم نخامةً إلّا وقعت في كفّ رجل منهم، فدلّك بها وجـهه وجلده. وإذا أمرهم، ابتدروا أمره. وإذا توضّأ، كادوا يقتتلون على وضوئه. وإذا تكلّموا، خفضوا أصواتهم عنده وما يحدّون إليه النظر تعظيمًا له. وإنّه قد عرض عليكم خطّة رشد، فاقبلوها. فقال رجل من كنانة: دعوني آتِه. فقالوا: ائتِه.
١ ح، ط؛ [بأحد] ساقطة من مم.
٢ ح ؛ مم، ط: : لأرى.
٣ ح، ط؛ مم: ألا.
٤ بخ: تكلم كلمة.
٥ ط؛ [في شيء] ساقطة من مم.
٦ ط؛ [النظر] ساقطة من مم.
٧ ط؛ مم: رفدت.
So ʿUrwah conversed with the Prophet, and the Messenger of God said more or less what he had said to Budayl. At that point, ʿUrwah said, “O Muḥammad! Have you not considered what will happen if your people come to ruin? Have you ever heard of any other Arab before you who so devastated his people? And if that doesn’t come to pass, I see no men of renown here—I see only a motley group of people apt to forsake you.”
“Go suck on Allāt’s clit!” interjected Abū Bakr. “Are we the sort to forsake him and leave him?”
“Who is that?” demanded ʿUrwah.
“Abū Bakr,” the Prophet said.
“By Him in Whose hand my soul resides!” replied ʿUrwah. “Were it not for my respect for you, I would have surely retaliated!”
ʿUrwah resumed his conversation with the Prophet, and as he was speaking to him, he grabbed hold of the Prophet’s beard. Now al-Mughīrah ibn Shuʿbah was standing right next to the Prophet, armed with a sword and wearing a helmet. Whenever ʿUrwah would reach out his hand to grasp the Prophet’s beard, al-Mughīrah would hit his hand with the hilt of the sword and exclaim, “Remove your hand from the beard of God’s Messenger!”
ʿUrwah lifted his head and asked, “Who’s this?”
“Al-Mughīrah ibn Shuʿbah,” they answered.
“What a scoundrel!” ʿUrwah exclaimed. “Why, you’ve been most keen to pursue your treachery!”
Now, while a disbeliever, al-Mughīrah ibn Shuʿbah had entered into the company of a clan whose members he later murdered and robbed of their wealth.60 Afterward he came to Medina and became a Muslim. The Messenger of God said, “As for your submission to God, I accept it. As for the property you stole, I have no part in that.”
Then ʿUrwah began to look around at the companions of the Prophet, staring at them wide-eyed. “By God,” he said, “when the Messenger of God hawks up his phlegm, one of these men catches it in his hand and smears it on his face and skin. And when he commands them to do something, they hasten to accomplish his orders. And when he performs his ablutions, they nearly kill themselves over the ablution water. Whenever they speak, they lower their voices before him, and out of deference to him, they never look him in the eye.”
ʿUrwah returned to his companions and said, “O people! By God, I have been sent as an emissary to kings, sent as an emissary to Caesar, Khosroes, and the Negus!61 By God, I have never seen a king whose companions so revered him as the companions of Muḥammad revere Muḥammad. By God, if he were to hawk up phlegm, then it would be caught in the palm of one of his companions, who would smear it on his face and his skin! If he commands them to do something, they hasten to accomplish his orders. Whenever he performs his ablutions, they nearly kill themselves over the ablution water. Whenever they speak, they lower their voices before him, and out of deference to him, they never look him in the eye. Indeed, he has presented you with an upright course of action, so accept it.” A man from the Kinānah tribe said, “Permit me to go to him.” “By all means,” they said, “go to him.”
2.3.4
فلمّا أشرف على النبيّ صلّى الله عليه وسلّم وأصحابه، قال رسول الله صلّى الله عليه وسلّم: هذا فلان، وهو من قوم يعظّمون البُدْن، فابعثوها له. فبعثوها له واستقبله القوم يلبّون. فلمّا رأى ذلك، قال: سبحان الله، ما ينبغي لهؤلاء أن يصدّوا عن البيت.
قال: فلمّا رجع إلى أصحابه، قال: رأيتُ البُدْن قد قلّدت وأشعرت، فما أرى أن يُصدّوا عن البيت. فقال رجل منهم يقال له مِكْرَز بن حفص: دعوني آته. قالوا: ائتِه. فلمّا أشرف عليهم، قال النبيّ صلّى الله عليه وسلّم: هذا مكرز، وهو رجل فاجر. فجعل يكلّم النبيّ صلّى الله عليه وسلّم. فبينا هو يكلّمه، إذ جاءه سهيل بن عمرو.
When the man from Kinānah saw the Prophet and his companions from a distance, the Messenger of God said, “This is so-and-so; he’s from a tribe that greatly reveres sacrificial camels. Send them out to him.” They sent the camels out to him, and the people headed toward him crying out the pilgrims’ invocations: “Here we are, O Lord!”62 Once he saw that, he exclaimed, “Glory be to God! It is not proper for these people to be turned away from the Sacred House.”
When he returned to his people, he said, “I saw that the sacrificial camels had been garlanded and marked for sacrifice, so I do not think these people should be turned away from the Sacred House.” One of their men, Mikraz ibn Ḥafṣ, said, “Allow me to go to him.” “Go to him,” they said. When he could see them from a distance, the Prophet said, “This is Mikraz; he’s a dissolute man.” Mikraz began speaking to the Prophet, and while he was speaking, Suhayl ibn ʿAmr came to see the Prophet.
2.3.5
قال معمر: فأخبرني أيّوب عن عكرمة:
أنّه لمّا جاء سهيل قال النبيّ صلّى الله عليه وسلّم: إنّه قد سهُل لكم من أمركم.
Maʿmar said: Ayyūb informed me on the authority of ʿIkrimah:
When Suhayl came, the Prophet said, “Your cause has just become easier for you.”63
2.3.6
قال معمر: قال الزهريّ في حديثه:
فجاء سهيل بن عمرو، فقال: هاتِ! اكتب بيننا وبينكم كتابًا. فدعا النبيّ صلّى الله عليه وسلّم الكاتب.١
فقال النبيّ: اكتب: بسم الله الرحمن الرحيم.
فقال سهيل: أمّا الرحمن، فولله ما أدري من هو. ولكن اكتب: باسمك اللهمّ، كما كنت تكتب.
فقال المسلمون: والله لا يكتبها إلّا بسم الله الرحمن الرحيم!
فقال النبيّ صلّى الله عليه وسلّم: اكتب: باسمك اللهمّ. ثمّ قال: هذا ما فاصل٢ عليه محمّد رسول الله.
فقال سهيل: والله لو كنّا نعلم أنّك رسول الله، ما صددناك عن البيت ولا قاتلناك! ولكن اكتب: محمّد بن عبد الله.
فقال النبيّ صلّى الله عليه وسلّم: والله إنّي لرسول الله وإنْ كذّبتموني، اكتب: محمّد بن عبد الله.
قال الزهريّ: وذلك لقوله: لا يسألوني خطّةً يعظّمون فيها حرمة الله إلّا أعطيتهم إيّاها.
فقال النبيّ صلّى الله عليه وسلّم: على أن تخلّوا بيننا وبين البيت، فنطوف به.
فقال سهيل: لا تتحدّث العرب أنـّا أُخذنا ضغطةً، ولكن ذلك العام المقبل. فكتب، فقال سهيل: على أنّه لا يأتيك منّا رجل وإن كان على دينك إلّا رددتَه إلينا.
فقال المسلمون: سبحان الله! كيف يردّ إلى المشركين وقد جاء مسلمًا؟
فبينا هم كذلك، إذ جاء أبو جندل بن سهيل بن عمرو يرسف في قيوده، وقد خرج من أسفل مكّة حتّى رمى بنفسه بين أظهر المسلمين. فقال سهيل: هذا يا محمّد! أوّل من أقاضيك عليه أن تردّه إليّ.
فقال النبيّ صلّى الله عليه وسلّم: إنّا لم نقضِ الكتاب بعد.
قال: فوالله إذًا لم أصالحك على شيء أبدًا.٣
فقال النبيّ صلّى الله عليه وسلّم: فأَجِزْه لي.
فقال: ما أنا بمجيزه لك.
قال: بلى قد أجزناه لك!
فقال أبو جندل: أي معشر المسلمين! أردّ إلى المشركين وقد جئت مسلمًا؟ ألا ترون ما قد لقيت؟ وكان قد عُذّب عذابًا شديدًا في الله.
١ بخ، ط؛[ فقال هاتِ اكتب بيننا وبينكم كتابًا فدعا النبيّ صلى الله عليه وسلّم الكاتب] ساقطة من مم.
٢ مم؛ بخ: قاضى.
٣ بخ، ط؛ [إليّ فقال النبيّ صلى الله عليه وسلّم إنّا لم نقض الكتاب بعد قال فوالله إذًا لم أصالحك على شيء أبدًا] ساقطة من مم.
Maʿmar said: al-Zuhrī continued with his narration:
Suhayl ibn ʿAmr came and said, “Let’s do this and be done with it! Write an agreement between us and yourselves.”
The Prophet called for the scribe and said, “Write: In the name of God, the Merciful and the Compassionate.”64
Suhayl said, “As for ‘the Merciful,’ by God, I know not who he is. Rather, write: In your name, O Lord, as you used to write.”65
The Muslims said, “By God, don’t write anything except for In the name of God, the Merciful and the Compassionate!”
“Write: In your name, O Lord,” ordered the Prophet, and then he said, “This is what Muḥammad the Messenger of God negotiated.”
“By God,” Suhayl objected, “if we had recognized you as being the Messenger of God, then we would neither have barred you from the Sacred House nor fought against you! Rather, write: Muḥammad ibn ʿAbd Allāh.”
“By God, I am indeed the Messenger of God,” replied the Prophet, “but if you disbelieve, write: Muḥammad ibn ʿAbd Allāh.”
Al-Zuhrī added: And that was due to the Prophet’s declaration, “I will grant them any course of action that magnifies the sanctity of God.”
The Prophet said, “Let it be stipulated that you grant us access to the Sacred House, so that we may circumambulate it.”
“We can’t have the Arabs saying that we gave in under pressure; rather, that pilgrimage can wait until next year,” replied Suhayl. So it was written. Then Suhayl continued, “And let it be stipulated that none of our men may come to you, even if they have accepted your religion, without you returning them to us.”
“Glory be to God!” said the Muslims, “How can a person be sent back to the Pagans when he has come to Medina seeking protection as a Muslim?”66
At that very moment, Abū Jandal ibn Suhayl ibn ʿAmr67 came forward shackled in his bonds. He had fled from the lowlands of Mecca and thrown himself before the Muslims. Suhayl then exclaimed, “This one, O Muḥammad, is the first one I’ll charge you to return to me!”
“We have not yet finished the written agreement,” replied the Prophet.
“By God, then, I will never draw up a treaty with you,” retorted Suhayl.
“Hand him over to me,” the Prophet demanded.
“I will not release him to you!” Suhayl declared.
“In that case,” the Prophet said, “we have released him to you!”
Abū Jandal then cried out, “O Muslims! Shall I be sent back to the Pagans after I have come to you as a Muslim? Do you not see how I have been treated?” Indeed, Abū Jandal had been severely tortured for his belief in God.
2.3.7
فقال عمر بن الخطّاب: والله، ما شككتُ منذ أسلمت إلّا يومئذ. قال: فأتيت النبيّ صلّى الله عليه وسلّم، فقلتُ: ألستَ نبيّ الله حقًّا؟
قال: بلى.
قلت: ألسنا على الحقّ وعدوّنا على الباطل؟
قال: بلى.
قلت: فلِمَ نعطي الدنيّة في ديننا؟
فقال: إنّي رسول الله ولست أعصيه، وهو ناصري.
قلت: أولست كنت تحدّثنا أنّا سنأتي البيت، فنطوف به؟
قال: بلى، فأخبرتُك أنّك تأتيه العام؟
قلت: لا.
قال: فإنّك آتيه ومطوّف به.
قال: فأتيتُ أبا بكر، فقلتُ: يا أبا بكر! أليس هذا نبيّ الله حقًّا؟
قال: بلى.
قلتُ: ألسنا على الحقّ وعدوّنا على الباطل؟
قال: بلى.
قلتُ: فلِمَ نعطي الدنية في ديننا إذًا؟
قال: أيّها الرجل! إنّه رسول الله وليس يعصي ربّـه وهو ناصره. فاستمسكْ بغَرْزِه حتّى تموت. فوالله إنّا١ لعلى الحقّ.
قلت: أوليس كان يحدّثنا أنّا سنأتي البيت ونطوف به؟
قال: فأخبرك أنه سيأتيه العام؟
قلت: لا.
قال: فإِنّـك آتيه ومطوّف به.
قال الزهريّ: قال عمر: فعملت لذلك أعمالًا.
١ مم؛ ط،بخ: إنه.
ʿUmar ibn al-Khaṭṭāb said, “By God, until that day, I had never once had doubts since becoming Muslim, so I went to the Prophet and asked:
“‘Are you not truly God’s prophet?’
“‘Yes,’ he said.
“‘Are we not in the right and our enemies in the wrong?’
“‘Yes,’ he said.
“‘Then why,’ I asked, ‘do we wrap our religion in disgrace?’
“‘I am indeed the Messenger of God,’ he said, ‘and I do not disobey Him. He is the one who grants me victory.’
“‘Did you not tell us that we would come to the Sacred House and circumambulate it?’
“‘Yes,’ he said, ‘but did I inform you that you would come to it this year?’
“‘No,’ I said.
“He said, ‘But you will indeed go to it and circle around it.’”
ʿUmar said, “Then I came to Abū Bakr and asked,
“‘O Abū Bakr! Is this not truly the prophet of God?’
“‘Yes,’ he said.
“I asked, ‘And are we not on the side of truth and our enemies on the side of error?’
“‘Yes,’ he said.
“‘Then why,’ I asked, ‘do we wrap our religion in disgrace?’
“He replied, ‘Listen, man! He is indeed the Messenger of God! He does not disobey his Lord, and He is the one who grants him victory. So hold tightly to his saddle until you die. By God, we are on the side of truth!’
“I asked, ‘And has he not told us that we will come to the Sacred House and circumambulate it?’
“‘Did he inform you that you would come to it this year?’ Abū Bakr asked.
“‘No,’ I said.
‘But,’ he said, ‘you will indeed come to it and circle around it.’”
Al-Zuhrī said: ʿUmar said, “Because of my doubts, I performed several good deeds in expiation.”
2.3.8
قال: فلمّا فرغ من قضيّة الكتاب، قال رسول الله صلّى الله عليه وسلّم لأصحابه: قوموا، فانحروا، ثمّ احلقوا. قال: فوالله ما قام منهم رجل حتّى قال ذلك ثلاث مرّات. قال: فلمّا لم يقم منهم أحد، قام فدخل على أمّ سلمة، فذكر لها ما لقي من الناس. فقالت أمّ سلمة: يا نبيّ الله! أتحبّ ذلك؟ اخرج، ثمّ لا تكلّم أحدًا منهم حتّى تنحر بدنك وتدعو حالقك، فيحلقك. فقام فخرج فلم يكلّم أحدًا منهم حتّى فعل ذلك. نحر بدنه ودعا حالقه فحلقه. فلمّا رأوا ذلك، قاموا فنحروا وجعل بعضهم يحلق بعضًا حتّى كاد يقتل بعضهم بعضًا غمـًّا.
When he had finished with the matter of the written agreement, the Messenger of God said to his companions, “Rise up and make your sacrifices, and then shave your heads,” but not a single man from among them stood up, even after the Prophet had said that three times. When not one of them had risen, he stood up and went to see Umm Salamah. When he told her how the people had responded to him, Umm Salamah said, “O Prophet of God! If you don’t like that, then go back out, but don’t say anything to them until you have sacrificed your camel and called for your barber to shave your head.” So he got up, went out, uttered not a word to any of them, and did just that: he sacrificed his camel and called for his barber, who shaved his head. When his followers saw this, they stood up, sacrificed their camels, and each began shaving the head of the other, nearly killing each other out of remorse.
2.3.9
ثم جاءه نسوة مؤمنات، فأنزل الله يٰأَيـُّهَا الّذين آمَنُوا إِذَا جَاءَكُمُ الْمُؤْمِنَـاتُ مُهَاجِرَاتٍ حتّى بلغ بِعِصَمِ الْكَوَافِرِ. فطلّق عمر يومئذ امرأَتين كانتا في الشرك، فتزوّج إحدَهما معاوية بن أبي سفيان والأخرى صفوان بن أميّة.
Afterward, believing women came to the Prophet, and God revealed:
«You who believe! Test the believing women who come to you as emigrants—God knows best about their faith—and if you are sure of their belief, do not send them back to the disbelievers: they are not lawful wives for them. Give the disbelievers whatever bride gifts they have paid—if you choose to marry them, there is no blame on you once you have paid their bride gifts—and do not yourselves hold on to marriage ties with the unbelieving women.»68
And on that very day ʿUmar ibn al-Khaṭṭāb divorced two women who had remained polytheists. One of them was subsequently married to Muʿāwiyah ibn Abī Sufyān and the other to Ṣafwān ibn Umayyah.
2.3.10
ثم رجع النبيّ صلّى الله عليه وسلّم إلى المدينة، فجاءه أبو بصير، رجل من قريش وهو مسلم، فأرسلوا في طلبه رجلين. فقالوا: العهد الّذي جعلتَ لنا. فدفعه إلى الرجلين، فخرجا حتّى إذا بلغا به ذا الحليفة. فنزلوا يأكلون من تمر لهم.
فقال أبو بصير لأحد الرجلين: والله إنّي لأرى سيفك هذا، يا فلان، جيّدًا!
فاستلّه الآخر، فقال: أجل، والله إنّه لجيّد. لقد جرّبت به، ثمّ جرّبت.
فقال أبو بصير: أرِني أنظر إليه؟
فأمكنه منه، فضربه به حتّى برد. وفرّ الآخر حتّى أتى المدينة. فدخل المسجد يعدو.١ فقال رسول الله صلّى الله عليه وسلّم حين رآه: لقد رأى هذا ذعرًا. فلمّا انتهى إلى النبيّ صلّى الله عليه وسلّم، قال: قُتل والله صاحبي، وإنّي لمقتول.
فجاء أبو بصير، فقال: يا نبيّ الله! قد والله أوفى الله ذمّتك. قد رددتَني إليهم، ثمّ أنجاني الله منهم.
فقال النبيّ صلّى الله عليه وسلّم: ويل أمّه! مِسْعَرَ حَرْبٍ لو كان له٢ أحد!
فلمّا سمع ذلك، عرف أنّه سيردّه إليهم فخرج حتّى أتى سِيْف البحر. قال: وينفلت منهم أبو جندل بن سهيل فلحق بأبي بصير حتّى اجتمعت منهم عصابة.
١ بخ، ط؛ مم: يعدُ.
٢ بخ، ط؛ مم: لها.
Later, the Prophet returned to Medina, where Abū Baṣīr, a Qurashī man who became Muslim, came to him. The Meccans sent two men in his pursuit, and they demanded, “Honor the agreement that you made with us.” So the Prophet handed Abū Baṣīr over to the two men. The two men departed, and in time they brought Abū Baṣīr to Dhū l-Ḥulayfah, where they made their camp and ate some dates they had with them.
Abū Baṣīr said to one of the two men, “By God, I see this sword of yours is quite fine!”
The other unsheathed it and said, “Yes, by God, it is indeed quite fine. I’ve wielded it in battle many times over.”
“Do you think,” asked Abū Baṣīr, “that I could have a look at it?”
The man handed it to him, and Abū Baṣīr struck him down, leaving him stone-cold dead. The other man fled and eventually reached Medina. He sprinted into the mosque, and when the Messenger of God saw him, he said, “This man has seen something terrifying!” When he reached the Prophet, he said, “My companion, by God, he’s been killed! And I’m as good as dead!”
Abū Baṣīr arrived and said, “O Prophet of God, God has honored your end of the bargain. You returned me to them, but God delivered me from them.”
The Prophet said, “Woe to your mother! He would set the fires of war ablaze if he had supporters!”
When Abū Baṣīr heard those words, he knew that the Prophet would return him to the Quraysh, so he left Medina and made for the coast. Abū Jandal ibn Suhayl also escaped from the Quraysh; they joined forces and formed a band of marauders.69
2.3.11
قال: فوالله ما يسمعون بعيرٍ خرجت لقريش إلى الشام إلّا اعترضوا لهم،١ فقتلوهم وأخذوا أموالهم. فأرسلت قريش إلى النبيّ صلّى الله عليه وسلّم تناشده بالله والرحم إلّا أرسل إليهم فمن أتاه، فهو آمن. فأرسل النبيّ صلّى الله عليه وسلّم إليهم. فأنزل الله هُوَ الّذي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وأَيْدِيَكُمْ عَنْهُمْ حتّى بلغ حَمِيَّةَ الجَاهِلِيَّة. وكانت حميّتهم أنّهم لم يقرّوا أنّه نبيّ الله ولم يقرّوا بسم الله الرحمن الرحيم وحالوا بينه وبين البيت.
١ مم؛ بخ، ط: لها.
By God, whenever these men heard that a Qurashī caravan was on its way to Syria, they would attack it, kill the men, and take their possessions. The Quraysh sent a message to the Prophet, invoking God and their bonds of kinship, stating that, if the Prophet were to send a message to those men, then whoever would come to him would be safe. So the Prophet sent a message to them, and God revealed:
«In the valley of Mecca it was He who held their hands back from you and your hands back from them after He gave you the advantage over them—God sees all that you do. They were the ones who disbelieved, who barred you from the Sacred Mosque, and who prevented the offering from reaching its place of sacrifice. If there had not been among them, unknown to you, believing men and women whom you would have trampled underfoot, inadvertently incurring guilt on their account—God brings whoever he will into his mercy—if the believers had been clearly separated, We would have inflicted a painful punishment on the disbelievers. While the disbelievers had fury in their hearts—the fury of ignorance . . .»70
Their “fury” means that they neither affirmed that he was the Prophet of God nor used the words In the name of God, the Merciful and the Compassionate, and that they stood between him and the Sacred House.
2.4
عبد الرزّاق عن عكرمة بن عمّار قال: أخبرنا أبو زميل سماك الحنفِي أنّه سمع ابن عبّاس يقول:
كاتب الكتاب يوم الحديبية عليّ بن أبي طالب.
ʿAbd al-Razzāq, on the authority of ʿIkrimah ibn ʿAmmār, who said: Abū Zamīl Simāk al-Ḥanafī informed us that he heard Ibn ʿAbbās say:
The scribe who wrote down the pact on the day of Ḥudaybiyah was ʿAlī ibn Abī Ṭālib.
2.5
عبد الرزّاق قال:١ أخبرنا معمر، قال:
سألت عنه الزهريّ فضحك وقال: هو عليّ بن أبي طالب. ولو سألت عنه هؤلاء لقالوا: عثمان، يعني بني أميّة.
١ كذا في مم.
ʿAbd al-Razzāq said: Maʿmar reported to us:
I asked al-Zuhrī about this, and he laughed and said, “The scribe was ʿAlī ibn Abī Ṭālib, but were you to ask them”—by whom he meant the Umayyads—“they would say it was ʿUthmān.” 71
2.6
عبد الرزّاق عن معمر عن الزهريّ، قال:
كان هرقل حزّاءً ينظر في النجوم. فأصبح يومًا وقد أنكر أهل مجلسه هيئته. فقالوا: ما شأنك؟
فقال: نظرت في النجوم الليلة فرأيتُ ملك الختان قد ظهر.
قالوا: فلا يشقّ ذلك عليك، فإنما يختتن اليهود. فابعث إلى مدائنك، فاقتل كلّ يهوديّ.
قال الزهريّ: وكتب إلى نظير له حزّاء أيضًا نظر في النجوم. فكتب إليه بمثل قوله. قال: ورفع إليه مَلِك بصرى رجلًا من العرب يخبره عن النبيّ صلّى الله عليه وسلّم. فقال: انظروا أمختتن هو؟ قالوا: فنظروا، فإذا هو مختتن. فقالوا: هذا ملك الختان قد ظهر.
ʿAbd al-Razzāq, on the authority of Maʿmar, on the authority of al-Zuhrī who said: 72
Heraclius was a seer73 who would look into the stars. One morning when he awoke, the people of his court saw something amiss in his appearance. So they asked him, “What troubles you?”
“I looked into the stars last night,” he said, “and I saw that the king of the circumcised74 has appeared.”
“Do not let this trouble you,” they said, “for only the Jews are circumcised. Dispatch an order to your cities to have every Jew killed.”
Al-Zuhrī said: Heraclius wrote to one of his fellow seers, who also looked into the stars, and he wrote back to him with the like of what Heraclius had told his court. Later, the ruler of Bostra sent him an Arab man to inform Heraclius about this Prophet, so Heraclius said, “Find out whether he is circumcised!” His courtiers answered, “They have looked, and lo, he is circumcised.” “Truly,” they said, “the king of the circumcised has appeared.”
2.7
عبد الرزّاق عن معمر عن الزهريّ قال: أخبرني عبيد الله ابن عبد الله بن عتبة بن مسعود عن ابن عبّاس، قال: حدّثني أبو سفيان من فيه إلى فيّ، قال:
ʿAbd al-Razzāq, on the authority of Maʿmar, on the authority al-Zuhrī who said: ʿUbayd Allāh ibn ʿAbd Allāh ibn ʿUtbah ibn Masʿūd related to me from Ibn ʿAbbās, who said: Abū Sufyān reported to me straight from his lips to mine:
2.7.1
انطلقتُ في المدّة الّتي كانت بيننا وبين رسول الله صلّى الله عليه وسلّم. قال: فبينا أنا بالشام، إذ جيء بكتاب من رسول الله صلّى الله عليه وسلّم إلى هرقل. قال: وكان دحية الكلبيّ جاء به، فدفعه إلى عظيم بصرى. فدفعه عظيم بصرى إلى هرقل. فقال هرقل: أهاهنا أحد من قوم هذا الرجل الّذي يزعم أنّه نبيّ؟ قالوا: نعم.
قال: فدُعيتُ في نفر من قريش، فدخلنا على هرقل، فجلسنا إليه. فقال: أيّكم أقرب نسبًا من هذا الرجل الّذي يزعم أنّه نبيّ؟
قال أبو سفيان: فقلت: أنا. فأجلسوني بين يديه، وأجلسوا أصحابي خلفي. ثمّ دعا بترجمانه. فقال:
قل لهم: إنّي سائل١ هذا عن هذا الرجل الّذي يزعم أنّه نبيّ. فإنْ كذب فكذّبوه.
قال أبو سفيان: وأَيْمُ الله لولا أن يؤثَر٢ عليّ الكذب لكذبت.
ثم قال لترجمانه: سله، كيف حسبه فيكم؟
قال: قلت: هو فينا ذو حسب.
قال: فهل كان من آبائه ملك؟
قال: قلت: لا.
قال: فهل تتهمونه بالكذب قبل أن يقوله؟
قال: قلت: لا.
قال: فمن اتّبعه، أشرافكم أم ضعفاؤكم؟
قلت: بل ضعفاؤنا.
قال: هل يزيدون أم ينقصون؟
قال: قلت: لا، بل يزيدون.
قال: هل يرتدّ أحد عن دينه بعد أن يدخل فيه سخطةً له؟
قلت: لا.
قال: فهل قاتلتموه؟
قلت: نعم.
قال: كيف يكون قتالكم إيّاه؟
قال: قلت: يكون الحرب بيننا وبينه سجالًا. يصيب منّا ونصيب منه.
قال: فهل هو يغدر؟
قلت: لا، نحن منه في هدنة لا ندري ما هو صانع فيها.
قال: فوالله ما أمكنني من كلمة أُدخل فيها غير هذه.
قال: فهل قال هذا القول أحد قبله؟
قلت: لا.
١ ط؛ مم: مسائل.
٢ ط؛ مم: يؤثر الله.
Abū Sufyān said: I went on a journey during the respite from the fighting between us and the Messenger of God, and while I was in Syria, a missive from the Messenger of God was delivered to Heraclius. It was Diḥyah al-Kalbī who carried and delivered it to the governor of Bostra, who in turn delivered the letter to Heraclius. Heraclius said, “Is there in Arabia anyone who claims he is a prophet from this man’s people?” “Yes,” his attendees answered.
Abū Sufyān continued: I was summoned along with several of the Quraysh, so we entered Heraclius’ court and sat down with him. He asked, “Which of you is the closest relative of this man who claims he is a prophet?”
“I am,” I said, so they sat me down in front of him and sat my companions behind me. Then he called for his translator and said,
“Say to them: ‘I am going to ask this one here about the man who claims he is a prophet. If he lies, then the others are to expose him as a liar.’”
(Abū Sufyān admitted: I swear by God, if it were not for the risk of earning a reputation as a liar, then I would have lied!)
Then Heraclius said to his translator, “Ask him, ‘How is he esteemed among you?’”
“He is well esteemed among us,” I said.
“Was there a king among his ancestors?” he asked.
“No,” I said.
“Did any of you accuse him of mendacity before he said this?” he asked.
“No,” I said.
“And who follows him,” he asked, “the powerful or the powerless?”
“Just the powerless,” I said.
He asked, “Do their numbers decrease rather than increase?”
“No,” I said, “they are increasing.”
He asked, “Does anyone who has entered his religion apostatize from it out of any displeasure with him?”
“No,” I said.
“Have you fought against him?” he asked.
“Yes,” I said.
“How did your battles against him fare?” he asked.
“The war between us and them has been a stalemate,” I said. “A number of ours have fallen, and a number of theirs have fallen.”
“Does he commit any treachery?” he asked.
“No,” I said, “we are at an armistice with him. We don’t know what he’s planning to do at this time.”
Abū Sufyan said: By God, Heraclius did not permit me to say another word about the subject.
“Has anyone else made this claim before him?” he asked.
“No,” I said.
2.7.2
قال لترجمانه: قل له: إنّي سألتكم عن حسبه، فقلتَ إنّه فينا ذو حسب. وكذلك الرسل تُبعث في أحساب قومها. وسألتك هل كان في آبائه ملك، فزعمت أن لا. فقلت: فلو كان في آبائه ملك،١ قلت رجل يطلب ملك آبائه. وسألتك عن أتباعه، أضعفاؤهم أم أشدّاؤهم؟٢ قال: فقلتَ: بل ضعفاؤهم وهم أتباع الرسل. وسألتك: هل كنتم تتهمونه بالكذب قبل أن يقول ما قال؟ فزعمت أن لا. فقد عرفت أنّه لم يكُن ليَدَع الكذب على الناس، ثمّ يذهب فيكذب على الله! وسألتك هل يرتدّ أحد منهم عن دينه بعد أن يدخل فيه سخطةً٣ له؟ فزعمتَ أن لا. وكذلك الإيمان إذا خالط بشاشة القلوب. وسألتك: هل يزيدون أم ينقصون؟ فزعمت أنّهم يزيدون. وكذلك الإيمان لايزال إلى أن يتمّ. وسألتك هل قاتلتموه؟ فزعمت أنّكم٤ قاتلتموه، فيكون الحرب بينكم وبينه سِجالاً، ينال منكم وتنالون منه. وكذلك الرسل تبتلى. ثمّ يكون لهم العاقبة. وسألتك هل يغدر؟ فزعمت أنّه لا يغدر٥ وكذلك الرسل لايغدر. وسألتك هل قال أحد هذا القول قبله؟ فزعمت أن لا. فقلت: لو كان قال٦ هذا القول أحد قبله، قلت رجل ائتمّ بقول قيل قبله. قال: بِمَ يأمركم؟
قلتُ: يأمرنا بالصلاة والزكاة والعفاف والصلة.
قال: إن يكُ ما تقوله حقًّا، فإنّه نبيّ. وإنّي كنت أعلم أنّه لخارج ولم أكُن أظنّه منكم. ولو كنت أعلم أنّي أَخلُص إليه لأحببتُ لقاءَه. ولو كنت عنده لغسلت عن٧ قدميه وليبلغنّ ملكه ما تحت قدميّ.
١ ط؛[فزعمت أن لا فقلت فلو كان في آبائه ملك] ساقطة من مم.
٢ مم؛ ط: أشرافهم.
٣ مم؛ ط: سخطًا.
٤ ط؛ مم: أنك.
٥ ط؛[وكذلك الرسل تبتلى ثمّ يكون لهم العاقبة وسألتك هل يغدر فزعمت أنه لا يغدر] ساقطة من مم.
٦ ط؛[قال] ساقطة من مم.
