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affable and beloved, and he helped people with their affairs, as Ibn al-Daghina, chief of al-Qāra, said of him when Abū Bakr sought to leave Mecca:
“A man like you, Abū Bakr, should neither be driven out nor leave. You support those unable to support themselves, show hospitality to guests, provide people with what they lack, and aid those facing hardships in a just cause.” (1)
During the Treaty of al-Hudaybiyya, Abū Bakr said to Urwa ibn Masūd, “Suck al-Lāt’s clitoris! Would we flee from the Prophet and abandon him?” Urwa said to Abū Bakr, “Were it not for a favor you had done me, for which I have not yet recompensed you, I would have answered you.” (2)
It was never known that anyone had conferred any worldly favor upon Abū Bakr, either before
(1) The hadith narrated by Aisha (may Allah be pleased with her) is found in *al-Bukhārī*, 5/58 (these expressions appear on p. [0–9] 8), in the “Book of the Merits of the Ansār (Medinan Helpers),” chapter “The Emigration of the Prophet (blessings and peace be upon him) and His Companions to Medina.” See also the account in *Sīrat Ibn Hishām*, 2/11–13. The editors comment: “Ibn al-Daghina’s given name was Mālik. Al-Qastallānī recorded the name with the dāl bearing an a-vowel, the ghayn an i-vowel, and an undoubled nūn bearing an a-vowel; alternatively, with the dāl bearing a u-vowel and a doubled nūn bearing an a-vowel.”
(2) The hadith is narrated by al-Miswar ibn Makhrama and Marwān, each corroborating the other’s account, in *al-Bukhārī*, 3/193–198, in the “Book of Conditions: Conditions in Jihad, Reconciliation with Belligerents, and the Recording of Conditions”; these words occur on p. 194. See also *al-Musnad* (al-Halabī ed.), 4/323–326, 328–331. Ibn Hajar states in *Fath al-Bārī*, 5/340: “Regarding the words ‘Suck al-Lāt’s clitoris,’ Ibn Āidh added through another route of transmission from al-Zuhrī: ‘She—that is, al-Lāt—was his *tāghiya* (false deity), which he worshipped,’ meaning Urwa’s *tāghiya*. The verb translated ‘suck’ begins with a conjunctive alif and contains two unpointed sāds, the first bearing an a-vowel; it is an imperative. Ibn al-Tīn relates that in al-Qābisī’s recension the first sād bears a u-vowel, but he deemed that reading erroneous. The word *bazr* (‘clitoris’) has an a-vowel on the bā and no vowel on the zā; it denotes the piece of tissue remaining in a woman’s vulva after circumcision. Al-Lāt was one of the idols worshipped by Quraysh and Thaqīf. The Arabs customarily used such wording as an insult, though ordinarily with reference to one’s mother. Abū Bakr therefore intended to insult Urwa more forcefully by substituting the object of his worship for his mother. What prompted him was his anger at Urwa’s claim that the Muslims would flee. This indicates the permissibility of uttering words regarded as repugnant when the aim is to rebuke someone whose conduct warrants such language.”
مُؤَلَّفًا مُحَبَّبًا يُعَاوِنُ النَّاسَ عَلَى مَصَالِحِهِمْ،
كَمَا قَالَ فِيهِ ابْنُ الدَّغِنَةِ سَيِّدُ الْقَارَّةِ لَمَّا أَرَادَ أَنْ يَخْرُجَ مِنْ مَكَّةَ:
" مِثْلُكَ يَا أَبَا بَكْرٍ لَا يُخْرَجُ وَلَا يَخْرُجُ، فَإِنَّكَ تَحْمِلُ الْكَلَّ، وَتُقْرِي الضَّيْفَ، وَتُكْسِبَ الْمَعْدُومَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ "
.
(١)
وَفِي صُلْحِ الْحُدَيْبِيَةِ لَمَّا قَالَ «لِعُرْوَةَ بْنِ مَسْعُودٍ:
" امْصُصْ بَظْرَ اللَّاتِ، أَنَحَنُ نَفِرُّ عَنْهُ وَنَدَعُهُ؟
قَالَ لِأَبِي بَكْرٍ:
لَوْلَا يَدٌ لَكَ عِنْدِي لَمْ أَجْزِكَ بِهَا لَأَجَبْتُكَ» "
(٢)
.
وَمَا عُرِفَ قَطُّ أَنَّ أَحَدًا كَانَتْ لَهُ يَدٌ عَلَى أَبِي بَكْرٍ فِي الدُّنْيَا لَا قَبْلَ
(١) الْحَدِيثُ عَنْ عَائِشَةَ رَضِيَ اللَّهُ عَنْهَا فِي: الْبُخَارِيِّ ٥/٥٨ (هَذِهِ الْعِبَارَاتُ فِي ص [٠ - ٩] ٨) (كِتَابُ مَنَاقِبِ الْأَنْصَارِ، بَابُ هِجْرَةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ إِلَى الْمَدِينَةِ) . وَانْظُرِ الْخَبَرَ فِي: سِيرَةِ ابْنِ هِشَامٍ ٢/١١ ـ ١٣. وَفِي تَعْلِيقِ الْمُحَقِّقِينَ: " وَاسْمِ ابْنِ الدَّغِنَةِ، مَالِكٌ. وَقَدْ ضَبَطَهُ الْقَسْطَلَّانِيُّ بِفَتْحِ الدَّالِّ وَكَسْرِ الْغَيْنِ وَفَتْحِ النُّونِ مُخَفَّفَةً، وَبِضَمِّ الدَّالِّ وَفَتْحِ النُّونِ مُشَدَّدَةً
(٢) الْحَدِيثُ عَنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ وَمَرْوَانَ، يُصَدِّقُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ فِي الْبُخَارِيِّ: ٣/١٩٣ ـ ١٩٨ (كِتَابُ الشُّرُوطِ، فِي الْجِهَادِ وَالْمُصَالَحَةِ مَعَ أَهْلِ الْحَرْبِ وَكِتَابَةِ الشُّرُوطِ) وَهَذِهِ الْعِبَارَاتُ فِي ص ١٩٤ ; الْمُسْنَدِ (ط. الْحَلَبِيِّ) ٤/٣٢٣ ـ ٣٢٦، ٣٢٨ ـ ٣٣١. وَقَالَ ابْنُ حَجَرٍ فِي " فَتْحِ الْبَارِي " ٥/٣٤٠: " قَوْلُهُ: امْصُصْ بَظْرَ اللَّاتِ زَادَ ابْنُ عَائِذٍ مِنْ وَجْهٍ آخَرَ عَنِ الزُّهْرِيِّ ـ وَهِيَ ـ أَيِ اللَّاتُ ـ طَاغِيَتُهُ الَّتِي يَعْبُدُ. أَيْ طَاغِيَةُ عُرْوَةَ وَقَوْلُهُ: امْصُصْ، بِأَلِفِ وَصْلٍ وَمُهْمَلَتَيْنِ الْأُولَى مَفْتُوحَةٌ، بِصِيغَةِ الْأَمْرِ. وَحَكَى ابْنُ التِّينِ عَنْ رِوَايَةِ الْقَابِسِيِّ: بِضَمِّ الصَّادِ الْأُولَى، وَخَطَّأَهَا، وَالْبَظْرُ: بِفَتْحِ الْمُوَحَّدَةِ وَسُكُونِ الْمُعْجَمَةِ: قِطْعَةٌ تَبْقَى بَعْدَ الْخِتَانِ فِي فَرْجِ الْمَرْأَةِ. وَاللَّاتُ: اسْمُ أَحَدِ الْأَصْنَامِ الَّتِي كَانَتْ قُرَيْشٌ وَثَقِيفٌ يَعْبُدُونَهَا، وَكَانَتْ عَادَةُ الْعَرَبِ الشَّتْمَ بِذَلِكَ، لَكِنْ بِلَفْظِ الْأُمِّ، فَأَرَادَ أَبُو بَكْرٍ الْمُبَالَغَةَ فِي سَبِّ عُرْوَةَ بِإِقَامَةِ مَنْ كَانَ يَعْبُدُ مَقَامَ أُمِّهِ، وَحَمَلَهُ عَلَى ذَلِكَ مَا أَغْضَبَهُ بِهِ مِنْ نِسْبَةِ الْمُسْلِمِينَ إِلَى الْفِرَارِ، وَفِيهِ جَوَازُ النُّطْقِ بِمَا يُسْتَبْشَعُ مِنَ الْأَلْفَاظِ لِإِرَادَةِ زَجْرِ مَنْ بَدَا مِنْهُ مَا يَسْتَحِقُّ بِهِ ذَلِكَ "