Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of His statement: وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللَّهُ سَمِيعٌ عَلِيمٌ (3:121) (And when you set out in the morning from your family to settle the believers in positions for the battle, and Allah is All-Hearing, All-Knowing.)

   Abū Jaʿfar [al-Ṭabarī] said: He, whose praise is exalted, means by His word "And when you set out in the morning from your family to settle the believers": and if you are patient and God-fearing, the cunning of these disbelievers among the Jews will harm you in nothing, O believers, but Allah will aid you against them if you are patient in obedience to Me and in following the command of My Messenger, just as I aided you at Badr while you were few in number. And if you, O believers, oppose My command and are not patient in what I have imposed upon you as duties, and do not fear what I have forbidden you, and oppose My command and the command of My Messenger, then there will befall you what befell you at Uḥud. So remember that day, when your Prophet ﷺ set out in the morning to settle [positions] for the believers.

   = Thus the mention of the report concerning the affair of the people—were they not to be patient in the command of their Lord and not to fear Him—was omitted, relying upon the indication that emerges in the statement regarding its meaning, since He mentioned what He would do for them—namely, the warding off of the cunning of their enemies, if they were to be patient in His command and to fear His prohibited matters—and He followed this by reminding them of the trial that befell them at Uḥud, when some of them opposed the command of the Messenger of Allah ﷺ and differed among themselves in their judgment.

   = And He directed the address in His word "And when you set out in the morning from your family" to the Messenger of Allah ﷺ, while what is intended in the meaning are: those whom He had forbidden to take the disbelievers among the Jews as confidants in place of the believers. Thus He has made clear that His word "And when" was only introduced into the meaning of the statement in the manner I have set forth and clarified.

   * * *

   The exegetes differ concerning the day that Allah, Mighty and Exalted, intended by His word "And when you set out in the morning from your family to settle the believers in positions for the battle."

   Some of them said: by it the Day of Uḥud is intended.

   * Mention of who said that:

   7708 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the word of Allah "And when you set out in the morning from your family to settle the believers in positions for the battle," he said: the Prophet ﷺ walked on foot that day to settle [positions] for the believers.

   7709 — Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word "And when you set out in the morning from your family to settle the believers in positions for the battle": that is the Day of Uḥud, when the Prophet of Allah ﷺ set out in the morning from his family to Uḥud to settle the believers in positions for the battle.

   7710 — It was related to me on the authority of ʿAmmār, on the authority of Ibn Abī Jaʿfar, on the authority of his father, on the authority of al-Rabīʿ, concerning His word "And when you set out in the morning from your family to settle the believers in positions for the battle": the Prophet ﷺ set out in the morning from his family to Uḥud to settle the believers in positions for the battle.

   7711 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His word "And when you set out in the morning from your family to settle the believers in positions for the battle": that is the Day of Uḥud.

   7712 — Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "And when you set out in the morning from your family to settle the believers," he said: this is the Day of Uḥud.

   7713 — Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq: among what was revealed on the Day of Uḥud is: "And when you set out in the morning from your family to settle the believers."

   * * *

   And others said: by it the Day of al-Aḥzāb (the Confederates) is intended.

   * Mention of who said that:

   7714 — Muḥammad ibn Sinān al-Qazzāz related to me, saying: Abū Bakr al-Ḥanafī related to us, saying: ʿAbbād related to us, on the authority of al-Ḥasan, concerning His word "And when you set out in the morning from your family to settle the believers in positions for the battle," he said: he means Muḥammad ﷺ; he set out in the morning to settle the believers in positions for the battle on the Day of al-Aḥzāb.

   * * *

   Abū Jaʿfar [al-Ṭabarī] said: And the most correct of these two statements is the statement of him who said: "by it the Day of Uḥud is intended." For Allah, Mighty and Exalted, says in the verse after it: إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا (when two groups among you were about to lose heart), and there is no disagreement among the exegetes that by the two groups are intended: the Banū Salima and the Banū Ḥāritha. And there is no disagreement among the people of history and the experts on the military campaigns of the Messenger of Allah ﷺ, that what Allah has mentioned of the affair of the two of them occurred only on the Day of Uḥud, and not on the Day of al-Aḥzāb.

   * * *

   If someone says to us: and how can that be the Day of Uḥud, when the Messenger of Allah ﷺ only set out to Uḥud on the Friday to fight, after his departure from his family, after he had performed the Friday prayer with the people among his family in Medina, as in what they have related to you:

   7715 — Ibn Ḥumayd, he said: Salama related to us, on the authority of Muḥammad ibn Isḥāq, he said: Muḥammad ibn Muslim ibn ʿUbaydillāh ibn ʿAbdillāh ibn Shihāb al-Zuhrī, and Muḥammad ibn Yaḥyā ibn Ḥabbān, and ʿĀṣim ibn ʿUmar ibn Qatāda, and al-Ḥuṣayn ibn ʿAbd al-Raḥmān ibn ʿAmr ibn Saʿd ibn Muʿādh, and others of our scholars related to me: that the Messenger of Allah ﷺ, when he had performed the Friday prayer, set out to Uḥud; he went inside and put on his armor (laʾma), and that was on the Friday when he had finished the prayer. And on that day a man of the Anṣār had died, so the Messenger of Allah ﷺ performed the [funeral prayer] over him; then he went out to them and said: "It does not befit a prophet that, once he has put on his armor, he should lay it down before he has fought."

   * * *

   We say: even though the Prophet's ﷺ setting out to the people was a setting out in the late afternoon (rawāḥ), nevertheless his settling of the positions for the believers for the battle did not take place at his setting out, but occurred before his setting out to fight his enemy. That is because the polytheists—as has been transmitted to us—encamped at Uḥud on the Wednesday, and remained there that day, and the Thursday, and the Friday, until the Messenger of Allah ﷺ set out to them on the Friday, after he had performed the Friday prayer with his companions; thus he found himself in the mountain pass (al-shiʿb) of Uḥud on the Saturday, midway through [the month of] Shawwāl.

   7716 — That Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, he said: Muḥammad ibn Muslim al-Zuhrī, and Muḥammad ibn Yaḥyā ibn Ḥabbān, and ʿĀṣim ibn ʿUmar ibn Qatāda, and al-Ḥuṣayn ibn ʿAbd al-Raḥmān, and others related to me.

   * * *

   If he says: and how was his settling of the positions for the believers for the battle in the morning before his setting out, when you know that "al-tabwiʾa" means the taking up of the place?

   We say: his settling of that for them took place before the encounter with his enemy, at his consultation with his companions concerning the judgment that he deemed correct for them, a day or two beforehand. That is because the Messenger of Allah ﷺ, when he heard of the encampment of the polytheists of Quraysh and their followers at Uḥud, said—as in:

   7717 — Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us on the authority of al-Suddī—to his companions: "Advise me, what shall I do?" They said: O Messenger of Allah, set out against these dogs! But the Anṣār said: O Messenger of Allah, never has an enemy who attacked us in our own dwellings overcome us, so how when you are among us!! Then the Messenger of Allah ﷺ summoned ʿAbdullāh ibn Ubayy ibn Salūl—whom he had never summoned before that—and consulted him. He said: O Messenger of Allah, set out with us against these dogs! But the Messenger of Allah ﷺ deemed it better that they should enter Medina so that fighting would take place in the alleys. Then al-Nuʿmān ibn Mālik al-Anṣārī came to him and said: O Messenger of Allah, do not deprive me of Paradise; by Him who sent you with the truth, I shall surely enter Paradise! He said to him: By what? He said: By my testifying that there is no god but Allah, and that you are the Messenger of Allah, and that I shall not flee in the thick of battle! He said: "You have spoken the truth." And he was killed that day. Then the Messenger of Allah ﷺ called for his coat of mail and put it on; and when they saw him having put on the weapons, they regretted and said: how badly have we acted, in giving the Messenger of Allah ﷺ advice while the revelation comes to him!! So they arose and excused themselves to him, and said: do as you deem good. But the Messenger of Allah ﷺ said: it does not befit a prophet that he should put on his armor and then lay it down before he has fought.

   7718 — Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Muḥammad ibn Isḥāq, he said: Ibn Shihāb al-Zuhrī, and Muḥammad ibn Yaḥyā ibn Ḥabbān, and ʿĀṣim ibn ʿUmar ibn Qatāda, and al-Ḥuṣayn ibn ʿAbd al-Raḥmān ibn ʿAmr ibn Saʿd ibn Muʿādh, and others of our scholars related to me, they said: when the Messenger of Allah ﷺ and the Muslims heard that the polytheists had encamped at Uḥud, the Messenger of Allah ﷺ said: "Indeed, I have seen cattle and I interpreted it for good, and I saw in the blade of my sword a notch, and I saw that I put my hand into a sturdy coat of mail and I interpreted that as Medina. If you deem it right to remain in Medina and to leave them where they have encamped, then: if they remain, they remain in an evil place, and if they enter upon us, we fight them therein." And the judgment of ʿAbdullāh ibn Ubayy ibn Salūl was in agreement with the judgment of the Messenger of Allah ﷺ; he was of the opinion of the Messenger of Allah ﷺ in that: that he should not set out to them. And the Messenger of Allah ﷺ disliked setting out from Medina. But men of the Muslims, of those whom Allah favored with martyrdom on the Day of Uḥud, and others who had missed Badr and were present at this, said: O Messenger of Allah, set out with us against our enemies, lest they think that we were cowardly and weak before them! Then ʿAbdullāh ibn Ubayy ibn Salūl said: O Messenger of Allah, remain in Medina, do not set out to them, for by Allah, never have we set out from it to an enemy but he has harmed us, and never has he entered upon us but we have harmed him. So leave them, O Messenger of Allah; if they remain, they remain in a wretched abode, and if they enter, the men fight them from the front, and the women and children pelt them with stones from above, and if they turn back, they turn back disappointed as they came. But the people—those whose desire was to meet the enemy—kept pressing the Messenger of Allah ﷺ, until the Messenger of Allah ﷺ went inside and put on his armor.

   * * *

   Thus the settling by the Messenger of Allah ﷺ of the positions for the believers for the battle consisted of what we have mentioned concerning his consultation with his companions over the judgment that we have named, in accordance with what those whom we have cited have described.

   * * *

   One says of this: "bawwaʾtu al-qawma manzilan wa-bawwaʾtuhu lahum, fa-anā ubawwiʾuhum al-manzila tabwiʾatan, wa-ubawwiʾu lahum manzilan tabwiʾatan" (I assigned the people a dwelling place and assigned it for them, so I assign them the dwelling place, an assigning, and I assign for them a dwelling place, an assigning).

   And it is reported that in the reading of ʿAbdullāh ibn Masʿūd it stands: ( وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ) [with lām], and that is permissible, as one says: "radifaka wa-radifa laka" and "naqadtu lahā ṣadāqahā wa-naqadtuhā," as the poet said:

   I ask Allah forgiveness for a sin I cannot number, the Lord of servants, to Him are the face and the deed directed.

   And the [intended] statement is: I ask Allah forgiveness for a sin. And it has been transmitted as heard from the Arabs: "abaʾtu al-qawma manzilan fa-anā ubīʾuhum ibāʾatan," and one says of this: "abaʾtu al-ibila" (I brought back the camels) when one brings them back to the "mabāʾa." And "al-mabāʾa" is the resting place in which they spend the night.

   * * *

   And "al-maqāʿid" is the plural of "maqʿad," and that is the sitting place / dwelling place.

   * * *

   Abū Jaʿfar [al-Ṭabarī] said: The explanation of the statement is therefore: and remember, O Muḥammad, when you set out in the morning from your family to settle for the believers an encampment and a place for the battle against their enemy.

   * * *

   And His word "and Allah is All-Hearing, All-Knowing": He—exalted is His mention—means by it: "and Allah is All-Hearing" of what the believers said to you in that concerning which you consulted them, regarding the place of your meeting and their meeting with your enemy and their enemy—the statement of him who said: "set out with us to them so that we may meet them outside Medina," and the statement of him who said to you: "do not set out to them and remain in Medina until those who enter upon us"—in accordance with what we have previously set forth—and of what you yourself advise them, O Muḥammad—"All-Knowing" of the most beneficial of those opinions for you and for them, and of what the breasts conceal of those who advised you to set out to your enemy, and the breasts of those who advised you to remain in Medina, and the rest of your affair and their affairs. As in:

   7719 — Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, concerning His word "and Allah is All-Hearing, All-Knowing," that is: All-Hearing of what they say, All-Knowing of what they conceal.

   * * *

   ---------------

   Footnotes:

   (61) The report 7713 — abridged from the Sīra of Ibn Hishām 3: 112.

   (62) The Banū Salima (with fatḥa on the sīn and kasra on the lām); there is in Arabic no "Salima" with kasra on the lām except this one, and all the rest is with fatḥa on the lām. They are the Banū Salima ibn Saʿd ibn ʿAlī ibn Asad ibn Sārida ibn Tazīd ibn Jusham ibn al-Khazraj.

   (63) The report 7715 — its isnād is in the Sīra of Ibn Hishām 3: 64; thereafter Abū Jaʿfar abridged the report of Ibn Isḥāq, which Ibn Hishām transmitted in the Sīra 3: 67, 68. And "al-laʾma" is the sturdy coat of mail, and the rest of the war equipment of weapons, such as the sword and the lance. Furthermore, in the printed edition and the manuscript it stood: "it does not befit the prophet ﷺ," and that is not correct, and it seems a haste of the copyist; I have established the text of Ibn Hishām.

   (64) Al-rawāḥ is the time of the late afternoon at the end of the day.

   (65) The report 7716 — Abū Jaʿfar composed it from scattered places of the report of Ibn Isḥāq about the Day of Uḥud.

   (66) The report 7717 — it is in the Taʾrīkh of al-Ṭabarī 3: 11, 12.

   (67) "Dhubāb al-sayf" is its extreme point with which one strikes. And "al-thalm" is the breach in its blade.

   (68) The report 7718 — Sīra of Ibn Hishām 3: 66, 67, and it directly precedes the foregoing report no. 7751, and it is the completion of it.

   (69) Its source has already been given previously, 1: 169, and it is in the Maʿānī al-Qurʾān of al-Farrāʾ 1: 233.

   (70) This passage stems from the Maʿānī al-Qurʾān of al-Farrāʾ 1: 233.

   (71) In the manuscript and the printed edition: "and of what you advise them...," and the correct reading, which the sentence structure requires, is what I have established.

   (72) The report 7719 — Sīra of Ibn Hishām 3: 112, and it is the continuation of the foregoing report no. 7713.

   Show original Arabic

   القول في تأويل قوله : وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ وَاللَّهُ سَمِيعٌ عَلِيمٌ (121) قال أبو جعفر: يعني جل ثناؤه بقوله: " وإذ غدوت من أهلك تبوئ المؤمنين "، وإن تصبروا وتتقوا لا يضرُّكم، أيها المؤمنون، كيد هؤلاء الكفار من اليهود شيئًا، ولكن الله ينصرُكم عليهم إن صبرتم على طاعتي واتباع أمر رسولي، كما نصرتكم ببدر وأنتم أذلة. وإن أنتم خالفتم، أيها المؤمنون، أمري ولم تصبروا على ما كلفتكم من فرائضي، ولم تتقوا ما نهيتكم عنه وخالفتم أمري وأمر رسولي، فإنه نازل بكم ما نـزل بكم بأحُد، واذكروا ذلك اليوم، إذ غدا نبيكم يبوئ المؤمنين. =فترك ذكر الخبر عن أمر القوم إن لم يصبروا على أمر ربهم ولم يتقوه، اكتفاء بدلالة ما ظهر من الكلام على معناه، إذ ذكر ما هو فاعل بهم من صرف كيد أعدائهم عنهم إن صبروا على أمره واتقوا محارمه، وتعقيبه ذلك بتذكيرهم ما حلّ بهم من البلاء بأحُد، إذ خالف بعضهم أمر رسول الله صلى الله عليه وسلم وتنازعوا الرأي بينهم. =وأخرج الخطاب في قوله: " وإذ غدوت من أهلك "، على وجه الخطاب لرسول الله صلى الله عليه وسلم، والمراد بمعناه: الذين نهاهم أن يتخذوا الكفار من اليهود بطانة من دون المؤمنين. فقد بيَّن إذًا أن قوله: " وإذ "، إنما جرَّها في معنى الكلام على ما قد بينت وأوضحت. * * * وقد اختلف أهل التأويل في اليوم الذي عنى الله عز وجل بقوله: " وإذ غدوت من أهلك تبوّئ المؤمنين مقاعد للقتال ". فقال بعضهم: عنى بذلك يوم أحُد. *ذكر من قال ذلك: 7708- حدثني محمد بن عمرو قال، حدثنا أبو عاصم، عن عيسى، عن ابن أبي نجيح، عن مجاهد في قول الله: " وإذ غدوت من أهلك تبوئ المؤمنين مقاعد للقتال "، قال: مشى النبي صلى الله عليه وسلم يومئذ على رجليه يبوئ المؤمنين. 7709- حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة، قوله: " وإذ غدوت من أهلك تبوئ المؤمنين مقاعد للقتال "، ذلك يوم أحد، غدا نبيُّ الله صلى الله عليه وسلم من أهله إلى أحُد يبوئ المؤمنين مقاعد للقتال. 7710- حدثت عن عمار، عن ابن أبي جعفر، عن أبيه، عن الربيع، قوله: " وإذ غدوت من أهلك تبوئ المؤمنين مقاعد للقتال "، فغدا النبي صلى الله عليه وسلم من أهله إلى أحد يبوئ المؤمنين مقاعد للقتال. 7711- حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي، عن أبيه، عن ابن عباس، قوله: " وإذ غدوت من أهلك تبوئ المؤمنين مقاعد للقتال "، فهو يوم أحد. 7712- حدثنا محمد بن الحسين قال، حدثنا أحمد بن المفضل قال، حدثنا أسباط، عن السدي: " وإذ غدوت من أهلك تبوئ المؤمنين "، قال: هذا يوم أحد. 7713- حدثنا ابن حميد قال، حدثنا سلمة، عن ابن إسحاق: مما نـزل في يوم أحد: " وإذ غدوت من أهلك تبوئ المؤمنين ". (61) * * * وقال آخرون: عنى بذلك يوم الأحزاب. *ذكر من قال ذلك: 7714- حدثني محمد بن سنان القزاز قال، حدثنا أبو بكر الحنفي قال، &; 7-161 &; حدثنا عباد، عن الحسن في قوله: " وإذ غدوتَ من أهلك تبوئ المؤمنين مقاعد للقتال "، قال: يعني محمدًا صلى الله عليه وسلم، غدا يبوئ المؤمنين مقاعدَ للقتال يوم الأحزاب. * * * قال أبو جعفر: وأولى هذين القولين بالصواب قول من قال: " عنى بذلك يوم أحد ". لأن الله عز وجل يقول في الآية التي بعدها: إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلا ، ولا خلاف بين أهل التأويل أنه عُنى بالطائفتين: بنو سلمة وبنو حارثة، (62) ولا خلاف بين أهل السير والمعرفة بمغازي رسول الله صلى الله عليه وسلم، أنّ الذي ذكر الله من أمرهما إنما كان يوم أحد، دون يوم الأحزاب. * * * فإن قال لنا قائل: وكيف يكون ذلك يوم أحد، ورسول الله صلى الله عليه وسلم إنما رَاح إلى أحُد من أهله للقتال يوم الجمعة بعد ما صلى الجمعة في أهله بالمدينة بالناس، كالذي حدثكم:- 7715- ابن حميد قال، حدثنا سلمة، عن محمد بن إسحاق قال، حدثني محمد بن مسلم بن عبيد الله بن عبد الله بن شهاب الزهري، ومحمد بن يحيى بن حبان، وعاصم بن عمر بن قتادة، والحصين بن عبد الرحمن بن عمرو بن سعد بن معاذ، وغيرهم من علمائنا: أن رسول الله صلى الله عليه وسلم راح حين صلَّى الجمعة إلى أحُد، دخل فلبس لأمته، وذلك يوم الجمعة حين فرغ من الصلاة، وقد مات في ذلك اليوم رجل من الأنصار، فصلى عليه رسول الله صلى الله عليه وسلم، ثم خرج عليهم وقال: " ما ينبغي لنبيّ إذا لبس لأمته أن يضعها حتى يقاتل "؟. (63) * * * قيل: إن النبي صلى الله عليه وسلم وإن كان خروجه للقوم كان رَواحًا، (64) فلم يكن تبوئته للمؤمنين مقاعدَهم للقتال عند خروجه، بل كان ذلك قبل خروجه لقتال عدوّه. وذلك أنّ المشركين نـزلوا منـزلهم من أحُد -فيما بلغنا- يوم الأربعاء، فأقاموا به ذلك اليوم ويومَ الخميس ويومَ الجمعة، حتى راح رسول الله صلى الله عليه وسلم إليهم يوم الجمعة، بعد ما صَلى بأصحابه الجمعة، فأصبح بالشِّعب من أحد يوم السبت للنصف من شوّال. 7716- حدثنا بذلك ابن حميد قال، حدثنا سلمة، عن ابن إسحاق قال، حدثني محمد بن مسلم الزهري، ومحمد بن يحيى بن حبان، وعاصم بن عمر بن قتادة، والحصين بن عبد الرحمن وغيرهم. (65) * * * فإن قال: وكيف كانت تبوئته المؤمنين مقاعدَ للقتال غُدُوًّا قبل خروجه، وقد علمت أن " التبوئة "، اتخاذ الموضع. قيل: كانت تبوئته إياهم ذلك قبل مناهضة عدوه، عند مشورته على أصحابه بالرأي الذي رآه لهم، بيوم أو يومين، وذلك أن رسول الله صلى الله عليه وسلم لما سمع بنـزول المشركين من قريش وأتباعها أحُدًا قال = فيما:- 7717- حدثنا محمد بن الحسين قال، حدثنا أحمد بن المفضل قال، حدثنا أسباط عن السدي = لأصحابه: " أشيروا عليَّ ما أصنع؟" فقالوا: يا رسول الله، اخرج إلى هذه الأكلُب! فقالت الأنصار: يا رسول الله، ما غلبنا عدوٌّ لنا أتانا في ديارنا، فكيف وأنت فينا!! فدعا رسول الله صلى الله عليه وسلم عبد الله بن أبيّ ابن سلول، ولم يدعه قط قبلها، فاستشاره، فقال: يا رسول الله، اخرج بنا إلى هذه الأكلب! &; 7-163 &; وكان رسول الله صلى الله عليه وسلم يُعجبه أن يدخلوا عليه المدينة فيقاتلوا في الأزقة، فأتاه النعمان بن مالك الأنصاري فقال: يا رسول الله لا تحرمني الجنة، فوالذي بعثك بالحق لأدخلن الجنة! فقال له: بم؟ قال: بأني أشهد أن لا إله إلا الله، وأنك رسول الله، وأني لا أفرُّ من الزحف! قال: " صدقت ". فقُتل يومئذ. ثم إن رسول الله صلى الله عليه وسلم دعا بدرعه فلبسها، فلما رأوه وقد لبس السلاح، ندموا وقالوا: بئسما صنعنا، نشير على رسول الله صلى الله عليه وسلم والوحي يأتيه!! فقاموا واعتذروا إليه، وقالوا: اصنع ما رأيت. فقال رسول الله صلى الله عليه وسلم: لا ينبغي لنبيّ أن يلبس لأمته فيضعها حتى يقاتل. (66) 7718- حدثنا ابن حميد قال، حدثنا سلمة، عن محمد بن إسحاق قال، حدثني ابن شهاب الزهري، ومحمد بن يحيى بن حبان، وعاصم بن عمر بن قتادة، والحصين بن عبد الرحمن بن عمرو بن سعد بن معاذ وغيرهم من علمائنا، قالوا: لما سمع رسول الله صلى الله عليه وسلم والمسلمون بالمشركين قد نـزلوا منـزلهم من أحد، قال رسول الله صلى الله عليه وسلم: " إنّي قد رأيتُ بقرًا فأوّلتها خيرًا، ورأيت في ذباب سيفي ثَلْمًا، (67) ورأيت أنّي أدخلت يدي في درع حصينة، فأوّلتها المدينة، فإن رأيتم أن تقيموا بالمدينة وتدعوهم حيث نـزلوا، فإن أقاموا أقاموا بشر مقام، وإن هم دخلوا علينا قاتلناهم فيها ". وكان رأيُ عبد الله بن أبي ابن سلول مع رأي رسول الله صلى الله عليه وسلم، يرى رأي رسول الله صلى الله عليه وسلم في ذلك: أن لا يخرج إليهم. وكان رسول الله صلى الله عليه وسلم يكره الخروج من المدينة، فقال رجال من المسلمين ممن أكرم الله بالشهادة يوم أحد، وغيرهم ممن كان فاته بدر وحضروه: يا رسول الله، اخرج بنا إلى أعدائنا، لا يرون أنا جبُنَّا عنهم وضعُفنا! فقال عبد الله بن أبى ابن سلول: يا رسول الله، أقم بالمدينة لا تخرج إليهم، فوالله &; 7-164 &; ما خرجنا منها إلى عدو لنا قط إلا أصاب منا، ولا دخلها علينا قط إلا أصبنا منه، فدعْهم يا رسول الله، فإن أقاموا أقاموا بشرِّ محبِس، وإن دخلوا قاتلهم الرجال في وجوههم، ورماهم النساء والصبيان بالحجارة من فوقهم، وإن رجعوا رَجعوا خائبين كما جاؤوا. فلم يزل الناس برسول الله صلى الله عليه وسلم، الذين كان من أمرهم حُبُّ لقاء القوم، حتى دخل رسول الله صلى الله عليه وسلم فلبس لأمته. (68) . * * * فكانت تبوئة رسول الله صلى الله عليه وسلم المؤمنين مقاعدَ للقتال، ما ذكرنا من مشورته على أصحابه بالرأي الذي ذكرنا، على ما وصفه الذين حكينا قولهم. * * * يقال منه: " بوَّأت القوم منـزلا وبوّأته لهم، فأنا أبوِّئهم المنـزل تبوئة، وأبوئ لهم منـزلا تبوئة ". وقد ذكر أن في قراءة عبد الله بن مسعود: ( وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِِ )، وذلك جائز، كما يقال: " رَدِفَك ورَدِفَ لك "، و " نقدت لها صَداقها ونقدتها "، كما قال الشاعر: أَسْـتغِفرُ اللـهَ ذَنْبًـا لَسْـتُ مُحْصِيَـهُ رَبَّ العِبَــادِ إِلَيْـهِ الوَجْـهُ وَالعَمَـلُ (69) والكلام: أستغفر الله لذنب. (70) وقد حكي عن العرب سماعًا: " أبأت القوم منـزلا فأنا أبيئهم إباءة "، ويقال منه: " أبأت الإبل ". إذا رددتها إلى المباءة. و " المباءة "، المُرَاح الذي تبيت فيه. * * * " والمقاعد " جمع " مقعد "، وهو المجلس. * * * قال أبو جعفر: فتأويل الكلام: واذكر إذ غدوت، يا محمد، من أهلك تتخذ للمؤمنين معسكرًا وموضعًا لقتال عدوهم. * * * وقوله: " والله سميع عليم "، يعني بذلك تعالى ذكره: " والله سميع "، لما يقول المؤمنون لك فيما شاورتهم فيه، من موضع لقائك ولقائهم عدوّك وعدوّهم، من قول من قال: " اخرج بنا إليهم حتى نلقاهم خارج المدينة "، وقول من قال لك: " لا تخرج إليهم وأقم بالمدينة حتى يدخلوها علينا "، على ما قد بينا قبل - ولما تشير به عليهم أنت يا محمد = (71) " عليم " بأصلح تلك الآراء لك ولهم، وبما تخفيه صدور المشيرين عليك بالخروج إلى عدوك، وصدور المشيرين عليك بالمقام في المدينة، وغير ذلك من أمرك وأمورهم، كما:- 7719- حدثنا ابن حميد قال، حدثنا سلمة، عن ابن إسحاق في قوله: " والله سميع عليم "، أي: سميع لما يقولون، عليم بما يخفون. (72) * * * --------------- الهوامش : (61) الأثر: 7713- مختصر من سيرة ابن هشام 3: 112. (62) بنو سلمة (بفتح السين وكسر اللام) ، وليس في العرب"سلمة" بكسر اللام غيرها ، وسائرها بفتح اللام. وهم بنو سلمة بن سعد بن علي بن أسد بن سادرة بن تزيد بن جشم بن الخزرج. (63) الأثر: 7715- إسناده في سيرة ابن هشام 3: 64 ، ثم اختصر أبو جعفر خبر ابن إسحاق الذي رواه ابن هشام في السيرة 3: 67 ، 68. واللأمة: هي الدرع الحصينة ، وسائر أداة الحرب من السلاح كالسيف والرمح. هذا وكان في المطبوعة والمخطوطة: "ما ينبغي للنبي صلى الله عليه وسلم". وهذا غير جيد ، وكأنه عجلة من الناسخ ، وأثبت نص ابن هشام. (64) الرواح: هو وقت العشى آخر النهار. (65) الأثر: 7716- جمعه أبو جعفر من مواضع متفرقة من خبر ابن إسحاق في يوم أحد. (66) الأثر: 7717- هو في تاريخ الطبري 3: 11 ، 12. (67) ذباب السيف: طرفه المتطرف الذي يضرب به. والثلم: هو الكسر في حرفه. (68) الأثر: 7718- سيرة ابن هشام 3: 66 ، 67 ، وهو السابق مباشرة للأثر السالف رقم : 7751 ، وهو من تمامه. (69) مضى تخريجه فيما سلف 1: 169 ، وهو في معاني القرآن للفراء 1: 233. (70) هذه الفقرة من معاني القرآن للفراء 1: 233. (71) في المخطوطة والمطبوعة: " ومما تشير به. . ." ، والصواب الذي يقتضيه السياق ، هو ما أثبت. (72) الأثر: 7719- سيرة ابن هشام 3: 112 ، وهو تابع الأثر السالف رقم: 7713.