Al-Bidayah wa an-NihayahIbn Kathir

Section: The Virtues of These Three Commanders—Zayd, Jaʿfar, and ʿAbd Allāh (may Allah be pleased with them)

As for Zayd ibn Ḥārithah—son of Sharāḥīl ibn Kaʿb ibn ʿAbd al-ʿUzzā ibn Imriʾ al-Qays ibn ʿĀmir ibn al-Nuʿmān ibn ʿĀmir ibn ʿAbd Wudd ibn ʿAwf ibn Kinānah ibn Bakr ibn ʿAwf ibn ʿUḏrah ibn Zayd al-Lāt ibn Rufaydah ibn Thawr ibn Kalb ibn Wabarah ibn Taghlib ibn Ḥulwān ibn ʿImrān ibn al-Ḥāf ibn Quḍāʿah al-Kalbī al-Quḍāʿī—the freedman of the Messenger of Allah ﷺ:

His mother once traveled to visit her clan, whereupon horsemen from Balqayn raided them and seized Zayd. Ḥakīm ibn Ḥizām later purchased him for his aunt Khadījah bint Khuwaylid. Another report states that the Messenger of Allah ﷺ himself bought him for her, and she then presented him to the Messenger of Allah before his Prophethood. When Zayd’s father eventually located him, Zayd chose to remain with the Messenger of Allah ﷺ, who thereupon freed him and adopted him. People thus called him “Zayd ibn Muhammad.”

The Prophet ﷺ loved him deeply. Zayd was the first of the freed slaves to embrace Islam, and several Qur’anic verses were revealed concerning him, including:

• “Allah has not made your adopted sons your real sons.” (al-Aḥzāb 33:4)
• “Call them by their fathers’ names; that is fairest in the sight of Allah.” (33:5)
• “Muhammad is not the father of any of your men.” (33:40)
• “You were saying to the one on whom Allah had bestowed favor and you had bestowed favor, ‘Keep your wife and fear Allah,’ while concealing within yourself what Allah would reveal; you feared people, though Allah is worthier that you fear Him. Then, when Zayd had concluded his need with her, We married her to you …” (33:37)

Scholars unanimously agree that these verses were revealed about him. The phrase “on whom Allah had bestowed favor” refers to the favor of Islam, while “you had bestowed favor” refers to the Prophet’s freeing him. We have discussed these passages in our Qur’anic commentary.

It is noteworthy that Zayd is the only Companion explicitly named in the Qur’an. Allah guided him to Islam; the Messenger of Allah ﷺ emancipated him, married him to his bondwoman Umm Ayman (whose name was Barakah), and she bore him Usāmah ibn Zayd—known as “the beloved son of the beloved.” The Prophet later married him to his cousin Zaynab bint Jahsh, paired him in brotherhood with his own uncle Ḥamzah ibn ʿAbd al-Muṭṭalib, and appointed him commander over his cousin Jaʿfar ibn Abī Ṭālib at the Battle of Muʾtah, as previously mentioned.

Imām Aḥmad, and the ḥāfiẓ Abū Bakr ibn Abī Shaybah—whose exact wording follows—said: “Muḥammad ibn ʿUbayd narrated to us …”

(1) His biography is recorded in al-Istīʿāb (vol. 4, p. 47), Tahdhīb al-Asmā’ wa al-Lughāt (vol. 1, p. 202), Jāmi‘ al-Uṣūl (vol. 14, p. 105), Asad al-Ghābah (vol. 2, p. 281), al-Iṣābah (vol. 1, p. 563), Siyar A‘lām al-Nubalā’ (vol. 1, p. 220), and Shudhurāt al-Dhahab (vol. 1, p. 126) in my edition. (2) See Tafsīr al-Qurʾān al-ʿAẓīm, vol. 6, pp. 377–379 and 419–426. (3) It is transmitted by Aḥmad in al-Musnad (vol. 6, p. 226) and by Ibn Abī Shaybah in al-Musannaf, no. 18824.
[فصل في فضل هؤلاء الأمراء الثلاثة؛ زيد وجعفر وعبد الله، [ (رضي الله عنها) ] ] أما زيد بن حارثة (١) بن شَرَاحيلَ بن كعب بن عبد العُزَّى بن امرئ القيس بن عامر بن النّعمان بن عامر بن عبد ودِّ بن عوف بن كنانة بن بكر بن عوف بن عُذْرَة بن زيد اللّات بن رُفَيدة بن ثَور بن كلب بن وَبَرَةَ بن تَغْلِبَ بن حُلْوَان بن عِمْرَان بن الحافِ بن قُضَاعة الكلبيُّ القضاعي، مولى رسول الله ﷺ ؛ وذلك أن أُمَّه ذهبت تزور أهلها، فأغارت عليهم خيل بلقَين فأخذوه، فاشتراه حكيم بن حزام لعمَّته خديجة بنت خويلد. وقيل: اشتراه رسول الله ﷺ لها، فوهبته من رسول الله قبل النبوة، فوجده أبوه، فاختار المقام عند رسول الله ﷺ ، فأعتقه وتبنَّاه فكان يقال له: زيد بن محمد، وكان رسول الله ﷺ يحبُّه حُبًّا شديدًا، وكان أول من أسلم من الموالي، ونزل فيه آيات من القرآن؛ منها قوله [تعالى] : ﴿وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ﴾ [الأحزاب: ٤] . وقوله تعالى: ﴿ادْعُوهُمْ لِآبَائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ﴾ [الأحزاب: ٥] . وقوله تعالى: ﴿مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ﴾ [الأحزاب: ٤٠] . وقوله: ﴿وَإِذْ تَقُولُ لِلَّذِي أَنْعَمَ اللَّهُ عَلَيْهِ وَأَنْعَمْتَ عَلَيْهِ أَمْسِكْ عَلَيْكَ زَوْجَكَ وَاتَّقِ اللَّهَ وَتُخْفِي فِي نَفْسِكَ مَا اللَّهُ مُبْدِيهِ وَتَخْشَى النَّاسَ وَاللَّهُ أَحَقُّ أَنْ تَخْشَاهُ فَلَمَّا قَضَى زَيْدٌ مِنْهَا وَطَرًا زَوَّجْنَاكَهَا﴾ [الأحزاب: ٣٧] . أجمعوا أن هذه الآيات أنزلت فيه، ومعنى (أنعم الله عليه) أي بالإسلام، (وأنعمتَ عليه) أي بالعِتْقِ، وقد تكلَّمنا عليها في "التفسير" (٢) . والمقصود أن الله تعالى لم يسمِّ أحدًا من الصحابة في القرآن غيره، وهداه إلى الإسلام، وأعتقه رسول الله ﷺ ، وزوَّجه مولاته أمَّ أيمن، واسمها بركة، فولدت له أسامة بن زيد، فكان يقال له: الحِبُّ بن الحِبِّ. ثم زوَّجه بابنة عمَّته زينب بنت جحش، وآخى بينه وبين عمِّه حمزة بن عبد المطلب، وقدَّمه في الإمرة على ابن عمِّه جعفر بن أبي طالب يوم مؤتة، كما ذكرناه. وقد قال الإمام أحمد (٣) ، والإمام الحافظ أبو بكر بن أبي شَيبة - وهذا لفظه -: ثنا محمد بن عُبيد،
(١) ترجمته في "الاستيعاب" (٤/ ٤٧) و" تهذيب الأسماء واللغات" (١/ ٢٠٢) و"جامع الأصول" (١٤/ ١٠٥) و"أسد الغابة" (٢/ ٢٨١) و"الإصابة" (١/ ٥٦٣) و "سير أعلام النبلاء" (١/ ٢٢٠) و"شذرات الذهب" (١/ ١٢٦) بتحقيقي. (٢) انظر "تفسير القرآن العظيم" (٦/ ٣٧٧ - ٣٧٩ و ٤١٩ - ٤٢٦). (٣) رواه أحمد في "المسند" (٦/ ٢٢٦) وابن أبي شيبة في "المصنّف" رقم (١٨٨٢٤).

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