Tafsir al-Baghawi - Al-Baghawi - (7/305)

Tafsir al-BaghawiAl-Baghawi

Abd Allah ibn Abi Awfa said: “Those who pledged beneath the tree numbered 1,300, and the tribe of Aslam constituted one-eighth of the Emigrants” (1).

The reason for this pledge of allegiance, as Muhammad ibn Ishaq related from the scholars, was that when the Messenger of Allah, peace and blessings be upon him, stopped at Hudaybiyyah, he summoned Khirash ibn Abi Umayyah al-Khuza'i and sent him to Quraysh in Mecca. He mounted him upon one of his camels, called al-Tha'lab, so that he might convey to their notables, on his behalf, the purpose for which he had come. They hamstrung the Messenger of Allah’s camel while Khirash was upon it and intended to kill him, but the Ahabish, the allied clans, prevented them. They then let him go, until he returned to the Messenger of Allah, peace and blessings be upon him.

The Messenger of Allah, peace and blessings be upon him, then summoned Umar ibn al-Khattab to send him to Mecca. Umar said, “O Messenger of Allah, I fear Quraysh for my life. There is no one from Banu Adi [130/A] ibn Ka'b in Mecca to protect me, and Quraysh knows well my hostility and severity toward them. But I shall direct you to a man who is more respected among them than I am: Uthman ibn Affan.”

So the Messenger of Allah, peace and blessings be upon him, summoned Uthman and sent him to Abu Sufyan and the notables of Quraysh, to inform them that he had not come for war, but had come only as a visitor to this House, honoring its sanctity. Uthman set out for Mecca, and when he entered it—or before he entered it—he met Aban ibn Sa'd ibn al-As. Aban dismounted from his mount, seated Uthman before him, then accompanied him and granted him protection, until he delivered the Messenger of Allah’s message.

When Uthman had finished delivering the Messenger of Allah’s message, the leading men of Quraysh said to him, “If you wish to circumambulate the House, then do so.” He replied, “I would not do so until the Messenger of Allah, peace and blessings be upon him, has circumambulated it.” Quraysh then detained him, and word reached the Messenger of Allah, peace and blessings be upon him, and the Muslims that Uthman had been killed. The Messenger of Allah, peace and blessings be upon him, said, “We shall not leave until we confront these people in battle.” He then called the people to pledge allegiance, and this was the Pledge of Ridwan, beneath the tree.

People used to say that the Messenger of Allah, peace and blessings be upon him, had taken their pledge unto death. Bakr ibn al-Ashajj said, “They pledged to him unto death.” But the Messenger of Allah, peace and blessings be upon him, said, “Rather, according to what you are able.”

Jabir ibn Abd Allah and Ma'qil ibn Yasar said, “We did not pledge allegiance to him unto death; rather, we pledged that we would not flee.” The first to give the Pledge of Ridwan was a man from Banu Asad named Abu Sinan ibn Wahb. None of the Muslims who were present held back from it, except Jadd ibn Qays, a member of Banu Salamah. Jabir said, “It is as though I can see him now, clinging to the flank of his she-camel and concealing himself behind it from the people.” Then word reached the Messenger of Allah, peace and blessings be upon him, that what had been reported concerning Uthman was false (2).

Abu Sa'id al-Sharihi informed us; Abu Ishaq al-Tha'labi informed us; al-Husayn ibn Muhammad ibn Fanjawayh informed me; Ali ibn Ahmad ibn Nasrawayh related to us; Abu Imran Musa ibn Sahl ibn Abd al-Hamid al-Jawni related to us:

(1) Reported by al-Bukhari, al-Maghazi, chapter: The Expedition of al-Hudaybiyyah, 7:443; and Muslim, al-Imarah, chapter: The Recommendation of the Imam's Pledge from the Army When Intending to Fight, no. 1857, 3:1485. (2) Reported by Ibn Ishaq, 2:314-316. See al-Albani's annotation to Fiqh al-Sirah by al-Ghazali, p. 342.

وَقَالَ عَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى: كَانَ أَصْحَابُ الشجرة ألفًا وثلثمائة، وَكَانَتْ أَسْلَمُ ثُمُنَ الْمُهَاجِرِينَ (١) . وَكَانَ سَبَبُ هَذِهِ الْبَيْعَةِ-عَلَى مَا ذَكَرَهُ مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ أَهْلِ الْعِلْمِ-أَنَّ رَسُولَ اللَّهِ ﷺ دَعَا خِرَاشَ بْنَ أَبِي أُمَيَّةَ الْخُزَاعِيَّ حِينَ نَزَلَ الْحُدَيْبِيَةَ، فَبَعَثَهُ إِلَى قُرَيْشٍ بِمَكَّةَ وَحَمَلَهُ عَلَى جَمَلٍ لَهُ، يُقَالُ لَهُ الثَّعْلَبُ لِيُبَلِّغَ أَشْرَافَهُمْ عَنْهُ مَا جَاءَ لَهُ، فَعَقُرُوا بِهِ جَمَلَ رَسُولِ اللَّهِ ﷺ وَأَرَادُوا قَتْلَهُ فَمَنَعَتْهُ الْأَحَابِيشُ، فَخَلُّوا سَبِيلَهُ حَتَّى أَتَى رَسُولُ اللَّهِ ﷺ، فَدَعَا رَسُولُ اللَّهِ ﷺ عُمَرَ بْنَ الْخَطَّابِ لِيَبْعَثَهُ إِلَى مَكَّةَ، فَقَالَ: يَا رَسُولَ اللَّهِ إِنِّي أَخَافُ قُرَيْشًا عَلَى نَفْسِي، وَلَيْسَ بِمَكَّةَ مِنْ بني عدي ١٣٠/أبْنِ كَعْبٍ أَحَدٌ يَمْنَعُنِي، وَقَدْ عَرَفَتْ قُرَيْشٌ عَدَاوَتِي إِيَّاهَا وَغِلْظَتِي عَلَيْهَا، وَلَكِنْ أَدُلُّكَ عَلَى رَجُلٍ هُوَ أَعَزُّ بِهَا مِنِّي: عُثْمَانُ بْنُ عَفَّانَ، فَدَعَا رَسُولُ اللَّهِ ﷺ عُثْمَانَ، فَبَعَثَهُ إِلَى أَبِي سُفْيَانَ وَأَشْرَافِ قُرَيْشٍ يُخْبِرُهُمْ أَنَّهُ لَمْ يَأْتِ لِحَرْبٍ، وَإِنَّمَا جَاءَ زَائِرًا لِهَذَا الْبَيْتِ مُعَظِّمًا لِحُرْمَتِهِ، فَخَرَجَ عُثْمَانُ إِلَى مَكَّةَ، فَلَقِيَهُ أَبَانُ بْنُ سَعْدِ بْنِ الْعَاصِ حِينَ دَخَلَ مَكَّةَ، أَوْ قَبْلَ أَنْ يَدْخُلَهَا، فَنَزَلَ عَنْ دَابَّتِهِ وَحَمَلَهُ بَيْنَ يَدَيْهِ، ثُمَّ أَرْدَفَهُ وَأَجَارَهُ حَتَّى بَلَّغَ رِسَالَةَ رَسُولِ اللَّهِ ﷺ، فَقَالَ عُظَمَاءُ قُرَيْشٍ لِعُثْمَانَ حِينَ فَرَغَ مِنْ رَسَالَةِ رَسُولِ اللَّهِ ﷺ: إِنْ شِئْتَ أَنْ تَطُوفَ بِالْبَيْتِ فَطُفْ بِهِ، قَالَ: مَا كُنْتُ لِأَفْعَلَ حَتَّى يَطُوفَ بِهِ رَسُولُ اللَّهِ ﷺ، فَاحْتَبَسَتْهُ قُرَيْشٌ عِنْدَهَا، فَبَلَغَ رَسُولُ اللَّهِ ﷺ وَالْمُسْلِمِينَ أَنَّ عُثْمَانَ قَدْ قُتِلَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "لَا نَبْرَحُ حَتَّى نُنَاجِزَ الْقَوْمَ"، وَدَعَا النَّاسَ إِلَى الْبَيْعَةِ، فَكَانَتْ بَيْعَةُ الرِّضْوَانِ تَحْتَ الشَّجْرَةِ. وَكَانَ النَّاسُ يَقُولُونَ: بَايَعَهُمْ رَسُولُ اللَّهِ ﷺ عَلَى الْمَوْتِ، قَالَ بَكْرُ بْنُ الْأَشَجِّ: بَايَعُوهُ عَلَى الْمَوْتِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: "بَلْ عَلَى مَا اسْتَطَعْتُمْ". وَقَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ وَمَعْقِلُ بْنُ يَسَارٍ: لَمْ نُبَايِعْهُ عَلَى الْمَوْتِ وَلَكِنْ بَايَعْنَاهُ عَلَى أَنْ لَا نَفِرَّ، فَكَانَ أَوَّلُ مَنْ بَايَعَ بيعة الرضوان رجلا مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ أَبُو سِنَانَ بْنُ وَهْبٍ، وَلَمْ يَتَخَلَّفْ عَنْهُ أَحَدٌ مِنَ الْمُسْلِمِينَ حَضَرَهَا إِلَّا جَدُّ بْنُ قَيْسٍ أَخُو بَنِي سَلَمَةَ، قَالَ جَابِرٌ: لَكَأَنِّي أَنْظُرُ إِلَيْهِ لَاصِقًا بِإِبِطِ نَاقَتِهِ مُسْتَتِرًا بِهَا مِنَ النَّاسِ، ثُمَّ أَتَى رَسُولَ اللَّهِ ﷺ أَنَّ الَّذِي ذُكِرَ مِنْ أَمْرِ عُثْمَانَ بَاطِلٌ (٢) . أَخْبَرَنَا أَبُو سَعِيدٍ الشَّرِيحِيُّ، أَخْبَرَنَا أَبُو إِسْحَاقَ الثَّعْلَبِيُّ، أَخْبَرَنِي الْحُسَيْنُ بْنُ مُحَمَّدٍ بْنِ فَنْجَوَيْهِ، حَدَّثَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ نَضْرَوَيْهِ، حَدَّثَنَا أَبُو عِمْرَانَ مُوسَى بْنُ سَهْلِ بْنِ عَبْدِ الْحَمِيدِ الْجَوْنِيُّ، حَدَّثَنَا

(١) أخرجه البخاري في المغازي، باب غزوة الحديبية: ٧ / ٤٤٣، ومسلم في الإمارة، باب استحباب مبايعة الإمام الجيش عند إرادة القتال برقم: (١٨٥٧) ٣ / ١٤٨٥. (٢) أخرجه ابن إسحاق: ٢ / ٣١٤-٣١٦. وانظر: تعليق الألباني على "فقه السيرة" للغزالي ص (٣٤٢) .