Al-Bidayah wa an-NihayahIbn Kathir

It is related from Abū Jaʿfar al-Bāqir that al-ʿĀṣ ibn Wāʾil uttered that remark only after al-Qāsim—the Prophet’s son—had died, when the boy was already old enough to mount an animal and ride a fine she-camel (1).

He (2) then cited the occasion for the revelation of Allah’s words, “They say, ‘Why has no angel been sent down to him?’ Yet had We sent down an angel, the matter would have been settled at once” (al-Anʿām 6:8). The verse was provoked by the words of Ubayy ibn Khalaf, Zamʿah ibn al-Aswad, al-ʿĀṣ ibn Wāʾil, and al-Naḍr ibn al-Ḥārith, who said, “If only an angel were sent to you to speak to the people on your behalf.”

Ibn Isḥāq (3) said: According to what has reached us, the Messenger of Allah ﷺ once passed by al-Walīd ibn al-Mughīrah, Umayyah ibn Khalaf, and Abū Jahl ibn Hishām; they jabbed at him and mocked him. This upset him, so Allah the Exalted revealed regarding them, “Messengers were mocked at before you, yet those who scoffed at them were hemmed in by what they had ridiculed” (al-Anʿām 6:10; see also al-Anbiyāʾ 21:41).

I say: Allah the Exalted likewise says, “Messengers before you were indeed rejected, but they endured rejection and persecution until Our help came to them. No one can alter the words of Allah, and you have already received some accounts of the Messengers” and He says, “We are surely sufficient for you against the mockers” (al-Ḥijr 15:95).

Sufyān narrated from Jaʿfar ibn Iyās, from Saʿīd ibn Jubayr, from Ibn ʿAbbās who said: The mockers were al-Walīd ibn al-Mughīrah, al-Aswad ibn ʿAbd Yaghūth al-Zuhrī, al-Aswad ibn al-Muṭṭalib Abū Zamʿah (5), al-Ḥārith ibn Ghayṭalah (6), and al-ʿĀṣ ibn Wāʾil as-Sahmī. Jibrīl came, and the Messenger of Allah ﷺ complained to him about them. He showed him al-Walīd; Jibrīl pointed to the tip of his finger (7) and said, “You have been protected from him.” He then showed him al-Aswad ibn al-Muṭṭalib; Jibrīl pointed to his neck and said, “You have been protected from him.” Next he showed him al-Aswad ibn ʿAbd Yaghūth; Jibrīl pointed to his head and said, “You have been protected from him.” He then showed him al-Ḥārith ibn Ghayṭalah (6); Jibrīl pointed to his belly and said, “You have been protected from him.” Finally al-ʿĀṣ ibn Wāʾil passed by; Jibrīl pointed to the sole of his foot and said, “You have been protected from him.”

As for al-Walīd, he happened to pass by a man from Khuzāʿah who was fletching his arrows; one of the arrowheads struck the tip of al-Walīd’s finger (7) and severed it. Al-Aswad ibn ʿAbd Yaghūth developed sores on his head and died of them. Al-Aswad ibn al-Muṭṭalib went blind. The cause was that he once lay beneath an acacia tree and began to cry out, “My sons, will you not defend me? I have been killed!” They replied, “We see nothing!” He kept on saying, “My sons, will you not protect me? I am ruined—here are the pricks of the thorns.”

(1) This narration appears in al-Durr al-Manthur (vol. 8, p. 652). Al-Suyuti reports that al-Bayhaqi also transmitted it in his Dalā’il al-Nubuwwa, but I could not find it there. (2) This refers to Ibn Ishaq’s account in Sirat Ibn Hisham (vol. 1, p. 395). (3) Sirat Ibn Hisham (vol. 1, p. 395) and al-Rawd (vol. 2, p. 141). (4) Both the manuscript and the printed edition read “wa-laqad ustuhzi’a bi-rusul,” yet the correct text is in the Uthmani codex, Sura al-An‘am (6:34). (5) In manuscript H the name is miswritten as Abu Rabi‘ah; the correct reading is in the printed edition and in Sirat Ibn Hisham (vol. 1, p. 409), Dalā’il al-Nubuwwa of al-Bayhaqi (vol. 2, p. 316), and al-Ishtiqaq (p. 94). (6) Manuscript H has ‘Antal, the printed edition ‘Iytal, and Dalā’il al-Nubuwwa ‘Antala’—all scribal errors. The correct form, Ghaṭal, is given in Jamharat al-Ansāb (p. 165) and al-Tāj. Ibn Ishaq (in Sirat Ibn Hisham) clarifies that he is al-Hārith ibn al-Talāṭila of Khuzāʿa, not Banū Suhm. Al-Ṭabarī records both versions in his Tafsīr (vol. 14, pp. 70–71). (7) In Dalā’il al-Nubuwwa the reading is “abjalahu.” Al-abjal denotes a thick vein in the arm opposite the akhal; see al-Qāmūs, under “b-j-l.”
وقد رُوي عن أبي جعفر الباقر: أنَّ العاص بن وائل إنما قال ذلك حين مات القاسم بن النبيِّ ﷺ ، وكان قد بلغ أنْ يركب الدابَّة ويسير على النَّجِيبة (١) . ثم ذكر (٢) نزول قوله: ﴿وَقَالُوا لَوْلَا أُنْزِلَ عَلَيْهِ مَلَكٌ وَلَوْ أَنْزَلْنَا مَلَكًا لَقُضِيَ الْأَمْرُ﴾ [الأنعام: ٨] وذلك بسبب قول أُبيّ بن خلف، وزَمَعة بن الأسود، والعاص بن وائل، والنضر بن الحارث. لولا أنزل عليكَ مَلكٌ يكلِّمُ الناسَ عنك. قال ابنُ إسحاق (٣) : ومرَّ رسولُ الله ﷺ - فيما بلغنا - بالوليدِ بن المغيرة وأميةَ بن خلف وأبي جهل بن هشام، فهمزوه واستهزؤوا به. فغاظه ذلك، فأنزل الله تعالى في ذلك منْ أمرِهم ﴿وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ﴾ [الأنعام: ١٠، والأنبياء: ٤١] . قلت: وقال الله تعالى: ﴿وَلَقَدْ كُذِّبَتْ رُسُلٌ (٤) مِنْ قَبْلِكَ فَصَبَرُوا عَلَى مَا كُذِّبُوا وَأُوذُوا حَتَّى أَتَاهُمْ نَصْرُنَا وَلَا مُبَدِّلَ لِكَلِمَاتِ اللَّهِ وَلَقَدْ جَاءَكَ مِنْ نَبَإِ الْمُرْسَلِينَ﴾ وقال تعالى: ﴿إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ﴾ [الحجر: ٩٥] . قال سفيان عن جعفر بن إياس، عن سعيد بن جُبير، عن ابن عباس قال: المستهزؤن الوليدُ بن المغيرة، والأسود بن عبد يَغُوث الزُّهْري، والأسود بن المطلب أبو زمعه (٥) ، والحارث بن غَيْطَلَة (٦) ، والعاص بن وائل السَّهْمي، فأتاهُ جبريلُ فشكاهم إليه رسولُ الله ﷺ فأراهُ الوليد، فأشار جبريل إلى أنمله (٧) وقال: كُفيتَه؛ ثم أراه الأسودَ بن المطلب، فأومأ إلى عُنقه وقال: كُفيته، ثم أراه الأسود بن عبد يَغُوث فأومأ إلى رأسه وقال: كُفيتَه؛ ثم أراهُ الحارث بن غَيْطَلَة (٦) ، فأومأ إلى بطنه وقال: كُفيتَه؛ ومرَّ به العاصُ بن وائل فأومأ إلى أخمصه وقال: كُفيتَه. فأما الوليد فمرَّ برجُلٍ من خُزَاعة وهو يَرِيشُ نَبْلًا له فأصاب أنمله (٧) فقطعها؟ وأمَّا الأسود بن عبد يغوث فخرج في رأسه قُروح فماتَ منها، وأما الأسود بن المطَّلب فعَمِيَ. وكان سببُ ذلك أنه نزل تحت سَمُرَةٍ فجعل يقول: يا بَنيَّ ألا تدفعون عني قد قُتلت. فجعلوا يقولون: ما نرى شيئًا! وجعل يقول: يا بَنيَّ ألا تمنعون عني قد هلكت، هاهو ذا الطعْنُ بالشوك
(١) هذه الرواية في الدر المنثور (٨/ ٦٥٢) وذكر السيوطي أن البيهقي أخرجها في الدلائل غير أني لم أجدها فيه. (٢) يعني ابن إسحاق في سيرة ابن هشام (١/ ٣٩٥). (٣) سيرة ابن هشام (١/ ٣٩٥) والروض (٢/ ١٤١). (٤) في ح، ط: ولقد استهزئ برسل، والمثبت من المصف سورة الأنعام الآية (٣٤). (٥) في ح: أبو ربيعة تصحيف، والمثبت من ط وسيرة ابن هشام (١/ ٤٠٩) ودلائل النبوة للبيهقي (٢/ ٣١٦) والاشتقاق (ص ٩٤). (٦) في ح: عنطل، وفي ط: عيطل، وفي دلائل البيهقي: عنطلة، وكلها تصحيف، والمثبت من جمهرة الأنساب لابن حزم (ص ١٦٥) والتاج (غطل) وسيأتي في موضع آخر من الدلائل على الصواب. وسيأتي من رواية ابن إسحاق على أنه الحارث بن الطلاطلة من خزاعة لا من بني سهم. وذكر الروايتين الطبري في تفسيره (١٤/ ٧٠، ٧١). (٧) في دلائل النبوة: أبجله. والأبجل عِرْق غليظ في اليد بإزاء الأكحل. القاموس (بجل).

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