من الأمور المعلومة أن النبي ﷺ كتب وثيقةً دستورية، وأقرّها لتنظيم بعض العلاقات في المدينة، عاصمة الدولة الإسلامية الناشئة. وقد رُوي ذلك بأصحّ الأسانيد في «سنن أبي داود» (3/154/3000)، وفي نسخة أخرى مطبوعة من «سننه» (3/114/3002):

It is from the established matters that the Prophet (peace be upon him) had a constitutional document written down and that he adopted it for the regulation of some of the relationships in Madinah, the capital of the newly arising Islamic State. The following has been narrated with the most authentic of chains of transmission in the “Sunan of Abu Dawud” (3/154/3000) and in another printed version of his “Sunan” (3/114/3002):

قَالَ الزُّهْرِيُّ: عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ، عَنْ أَبِيهِ، وَكَانَ أَحَدَ الثَّلَاثَةِ الَّذِينَ تِيبَ عَلَيْهِمْ (أَيْ: كَعْبُ بْنُ مَالِكٍ):

Az-Zuhriy related from Abdur Rahman bin Abdullah bin Ka’b bin Malik from his father who was one of the three whose repentance had been accepted (i.e. Ka’b bin Malik):

كان كعب بن الأشرف يهجو النبي ﷺ ويحرّض مشركي قريش عليه. ولما قدم النبي ﷺ المدينة، كان أهلها خليطًا متنوعًا؛ فمنهم المسلمون، ومنهم المشركون الذين يعبدون الأوثان، ومنهم اليهود. وكانوا يسعون إلى إيذاء النبي ﷺ وأصحابه. ثم أمر الله تعالى نبيّه ﷺ بالصبر والعفو. وأنزل الله تعالى فيهم

“Ka’b bin Al-Ashraf used to mock the Prophet (ﷺ) and incited the disbelievers of the Quraish against him. When the Prophet (ﷺ) came to Madinah, its people were a mixed blend; some of them were Muslims and others were polytheists who worshipped idols whilst some were Jews. They used to seek to bring harm/abuse to the Prophet (ﷺ) and his Companions. Then Allah, the Most High, commanded His Prophet to show patience and to overlook. Allah revealed in respect to them .

﴿لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ﴾ (آل عمران: 186)

“You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). .

لَمَّا أَبَى كَعْبُ بْنُ الْأَشْرَفِ أَنْ يَكُفَّ عَنْ أَذَى النَّبِيِّ ﷺ، أَمَرَ النَّبِيُّ ﷺ سَعْدَ بْنَ مُعَاذٍ أَنْ يُرْسِلَ نَفَرًا يَسِيرًا لِقَتْلِهِ، فَأَرْسَلَ مُحَمَّدَ بْنَ مَسْلَمَةَ. ثُمَّ ذَكَرَ قِصَّةَ قَتْلِهِ.

When Ka’b bin Al Ashraf refused to desist from hurting the Prophet (ﷺ) the Prophet(ﷺ) ordered Sa’d bin Mu’adh to send a small group to kill him. He sent Muhammad bin Maslamah. He then mentioned the story of his killing. .

لَمَّا قَتَلُوهُ، فَزِعَ الْيَهُودُ وَالْمُشْرِكُونَ فَزَعًا شَدِيدًا. وَفِي الْيَوْمِ التَّالِي جَاءُوا إِلَى النَّبِيِّ ﷺ وَقَالُوا: «لَقَدْ هُوجِمَ صَاحِبُنَا لَيْلًا فَقُتِلَ». فَأَخْبَرَهُمُ النَّبِيُّ ﷺ حِينَئِذٍ بِمَا كَانَ يَقُولُهُ. ثُمَّ دَعَاهُمُ النَّبِيُّ ﷺ لِيَكْتُبَ وَثِيقَةَ اتِّفَاقٍ بَيْنَهُ وَبَيْنَهُمْ يَرْجِعُونَ إِلَيْهَا (فِي الْقَضَايَا). فَكَتَبَ ﷺ صَحِيفَةَ اتِّفَاقٍ بَيْنَهُ وَبَيْنَهُمْ (أَيِ: غَيْرِ الْمُسْلِمِينَ)، وَبَيْنَ الْمُسْلِمِينَ عَامَّةً.» وَقَدْ رَوَى ذَلِكَ أَيْضًا أَبُو دَاوُدَ فِي «دَلَائِلِ النُّبُوَّةِ» لِلْبَيْهَقِيِّ (٣/١٩٨).

When they killed him, the Jews and the polytheists were greatly alarmed. The next day they came to the Prophet (ﷺ) and said: “Our Companion was attacked at night and killed.” The Prophet(ﷺ) then informed them about that what he had been saying. The Prophet (ﷺ) then called them so that he could write a document of agreement between him and them for them to refer back to (for issues). And so, he wrote a document (Sahifah) of agreement between him, them (the non-Muslims) and the Muslims in general.” The following was also related via Abu Dawud in “Dalaa’il An- Nubuwwah” of Al-Baihaqi (3/198):

كان كعب بن الأشرف يهجو النبي ﷺ ... ثم انتقل إلى ذكر الحديث (أي الرواية). وحديث عبد الكريم أتمّ ... سنأتي على حديث عبد الكريم لاحقاً.

“Ka’b bin Al-Ashraf used to mock the Prophet (ﷺ) … He then went on to mention it (i.e. the narration). And the Hadith of Abdul-Kareem is more complete …”. We will come to the Hadith of Abdul-Kareem later. .

قال الألباني: الإسناد صحيح. أقول: نعم (وهذا صحيح)، وما ذُكر من وجود الاضطراب في الإسناد لا يؤثر فيه سلباً.

Al-Albani said: The Isnad (Chain of narration) is Sahih. I say: Yes (that is correct) and what has been mentioned in terms of the existence of instability (Idtiraab) in the Isnad does not negatively impact that. .

لأن

That is because:

1) فإما أن يكون رواه عبد الرحمن بن عبد الله بن كعب بن مالك عن أبيه عبد الله بن كعب بن مالك، الذي كان يقود كعب بن مالك بعد أن عمي، وهو عن أبيه الصحابي كعب بن مالك، أحد الثلاثة الذين تِيبَ عليهم، كما ثبت في أحاديث كثيرة في صحيح البخاري ومسلم. ولذلك يكون الحديث صحيحًا على شرطهما.

1) Either it was related by Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik from his father Abdullah Bin Ka’b Bin Malik, who use to guide Ka’b Bin Malik after he became blind, who related from his father, the Sahaabiy Ka’b Bin Malik, one of the three whose repentance was accepted, as has been recorded in numerous Ahaadeeth of Al- Bukhaari and Muslim. And so, the Hadith is Sahih (authentic) upon their conditionality. .

2) أو رواه عبد الرحمن بن عبد الله بن كعب بن مالك عن جده (مباشرةً)، الصحابي كعب بن مالك. وذلك لأن عبد الرحمن كان يقود جده نيابةً عن أبيه عبد الله في بعض الأحيان. كما أن العرب كانت كثيرًا ما تطلق على الجد لفظ الأب. (وأيضًا، فالجد أب بلا شك، كما نص عليه القرآن، وهذا ضرورة لغوية مبنية على ضرورة حسية وعقلية). وهو عرف مستمر وثابت. ولذلك فإن قوله في سند الحديث "عن أبيه" معناه: عن جده. 3) أو رواه عبد الرحمن بن كعب بن مالك عن أبيه، الصحابي كعب بن مالك، لا عن عبد الرحمن بن عبد الله بن كعب بن مالك. فقد سمع الزهري (أي أخذ الروايات) من كلٍّ من عبد الرحمن بن عبد الله بن كعب بن مالك، ومن مسمّاه وعمّه عبد الرحمن بن كعب بن مالك. والاضطراب إنما يأتي من الزهري، لأنه كان يروي من حفظه، فكان يذكره على وجه في مرة، ويذكره على وجه آخر في مرة أخرى، لقرب الأنساب والأسماء، وربما آثر السلامة فرواه مرسلًا (بسند منقطع).

2) Or, it was related by Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik from his grandfather (directly), the Sahaabiy Ka’b Bin Malik. That is because Abdur Rahman use to guide his grandfather on behalf of his father Abdullah on some occasions. Also, the Arabs use to frequently call their grandfathers father. (In addition, the grandfather, is also a father, definitely, as stated in the Qur’an. Just as it represents a linguistic necessity built upon sensory and rational necessity). Indeed, it is a continuous and constant customary norm. Therefore, the statement in the chain of transmission “From his father” means from his grandfather. 3) Or it was related by Abdur Rahman Bin Ka’b Bin Malik from his father, the Sahaabiy Ka’b bin Malik, and not from Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik. Az-Zuhriy heard (i.e. took the narrations) from both Abdur Rahman Bin Abdullah Bin Ka’b Bin Malik and from his namesake and his paternal uncle Abdur Rahman Bin Ka’b Bin Malik. The inconsistency only comes from Az-Zuhriy as he related from his memory and recalled this on an occasion and recalled that on another occasion due to the closeness of the lineages and names, whilst sometimes he would prefer safety and related Mursal (with an interrupted chain of narrators).

أنّ كعب بن الأشرف كان شاعرًا، وكان يهزأ برسول الله ﷺ ويحرّض عليه كفارَ قريش في شعره. ولمّا قدِم رسول الله ﷺ المدينةَ كان أهلها خليطًا متنوعًا: المسلمون الذين توحّدوا بدعوة رسول الله ﷺ، والمشركون الذين كانوا يعبدون الأصنام، واليهود أهلُ السلاح والحصون، وكانوا حلفاء لأهل يثرب، الأوسِ والخزرج. ولمّا قدم رسول الله ﷺ المدينة أراد أن يُصلح حالهم جميعًا، فكان الرجل يُسلم وأبوه مشرك، والرجل يُسلم وأخوه مشرك. ولمّا قدم رسول الله ﷺ المدينةَ كان المشركون واليهود يسعَون إلى إلحاق أذى عظيم برسول الله ﷺ وأصحابه. فأمر الله تعالى رسولَه والمسلمين أن يصبروا على ذلك ويعفوا عنهم. وأنزل الله جلّ ثناؤه في شأنهم: {لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ ۚ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ} [آل عمران: ١٨٦].

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and incite the disbelievers of Quraish against him in his poetry. The Messenger of Allah (peace be upon him) came to Madinah and its people were a blended mix, consisting of the Muslims who were unified by the Da’wah (call) of the Messenger of Allah (peace be upon him), the Mushrikeen (polytheists) who worshiped idols and the Jews who were people of weaponry and fortresses and were allies of the inhabitants (of Yathrib); the Aws and the Khazraj. When the Messenger of Allah (peace be upon him) arrived in Al-Madinah, he wanted to remedy the situation of them all. A man would be a Muslim and his father a Mushrik (polytheist), and a man would be Muslim and his brother a Mushrik. When the Messenger (peace be upon him) came to Al- Madinah, the polytheists and Jews used to seek to bring great harm/abuse to the Messenger of Allah (peace be upon him) and his companions. Allah, the Most High, commanded his Messenger and the Muslims to persevere patiently upon that and overlook them. Allah, glorified be His praise, revealed in respect to them: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). .

وقد أنزل الله فيهم أيضًا: ﴿وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ﴾ (سورۃ البقرۃ: 109). ثم لما أبى كعب بن الأشرف أن ينتهي عن أذى رسول الله ﷺ وأذى المسلمين، أمر رسول الله ﷺ سعد بن معاذ أن يبعث إليه نفرًا يقتلونه. فبعث سعد بن معاذ محمد بن مسلمة الأنصاري، مع الحارثي، وأبي عبس الأنصاري، والحارث بن أوس بن معاذ ابن أخي سعد بن معاذ، في جماعة من خمسة، فأتوه ليلًا وهو في مجلس جلوسه في العوالي. فلما رآهم كعب بن الأشرف أنكر أمرهم وفزع منهم، فقال لهم: «ما جاء بكم؟» قالوا: «جاء بنا حاجة». قال: «فليدن مني بعضكم لأكلمه في هذه الحاجة». فدنا منه بعضهم وقالوا له: «جئناك لتبيعنا أدراعك هذه، فنُسلفك ثمنها». قال (كعب): «والله لئن فعلتم! لقد ضِقتم بهذا الرجل منذ نزل بينكم». ثم وعدهم أن يأتوه في المساء حين يكون أقل شغلًا بالناس. فجاءوا، ونادى رجل منهم، فنهض ليخرج من بيته، فقالت له امرأته: «إنهم لا يطرقون بابك في هذه الساعة لأمر تحبه». فقال: «إنهم قد كلموني بأمرهم». فلما خرج أمسك به أبو عبس، وضربه محمد بن مسلمة بالسيف، بينما طعنه بعضهم في جنبه بسيوفهم. فلما قتلوه، فزع منه اليهود والمشركون الذين معهم فزعا شديدا، وغدوا في الصباح على رسول الله ﷺ، فقالوا: إن سيدنا قد طُرق الليلة، فقتل وهو من أشرف سادتنا. فذكّرهم رسول الله ﷺ ما كان يقوله في شعره، وقد نهاهم عن ذلك. ثم دعاهم رسول الله ﷺ إلى كتابة وثيقة بينه وبينهم وبين المسلمين، يرجعون إليها في حل ما يقع بينهم من نزاع أو تحكيم. فكتب النبي ﷺ بينه وبينهم وبين المسلمين عامة وثيقة. وقد أمر رسول الله ﷺ بكتابتها تحت عرائش العنب التي كانت في ملك بنت الحارث. وقد صارت هذه الصحيفة بعد رسول الله ﷺ في حوزة علي بن أبي طالب رضي الله عنه.

أنّ اليهودي كعب بن الأشرف كان شاعرًا، وكان يهجو رسول الله ﷺ وأصحابه، ويحرّض كفار قريش عليهم في شعره. ولما قدم رسول الله ﷺ المدينةَ كان أهلها خليطًا: فمنهم المسلمون الذين توحّدوا بدعوة رسول الله ﷺ، ومنهم المشركون الذين كانوا يعبدون الأصنام، ومنهم اليهود، ومن بينهم أهل السلاح والحصون، وكانوا حلفاء لأهل يثرب: الأوس والخزرج. فلما نزل رسول الله ﷺ المدينةَ أراد أن يصلح حالهم جميعًا ويعقد بينهم معاهدة، فكان الرجل مسلمًا وأبوه مشركًا، وكان الرجل مسلمًا وأخوه مشركًا. وكان المشركون واليهود، لما قدم رسول الله ﷺ المدينةَ، يُلحقون بالنبي ﷺ وأصحابه أذًى كبيرًا. فأمر الله تعالى نبيّه ﷺ والمسلمين أن يصبروا على ذلك ويعفوا عنهم. فأنزل الله تعالى في شأنهم: {لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ} [آل عمران: 186]. وأنزل الله تعالى أيضًا في شأنهم: {وَدَّ كَثِيرٌ مِّنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُم مِّن بَعْدِ إِيمَانِكُمْ كُفَّارًا حَسَدًا مِّنْ عِندِ أَنفُسِهِم مِّن بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ۖ فَاعْفُوا وَاصْفَحُوا حَتَّىٰ يَأْتِيَ اللَّهُ بِأَمْرِهِ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ} [البقرة: 109].

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and his companions and incite the disbelievers of Quraish against them in his poetry. The Messenger of Allah (peace be upon him) came to Madinah and its people were a mix; consisting of the Muslims who were unified by the Da’wah (call) of the Messenger of Allah (peace be upon him), the Mushrikeen (polytheists) who worshiped idols and the Jews including those from them who were people of weaponry and fortresses and they were the allies of the inhabitants (of Yathrib); the Aws and the Khazraj. When the Messenger of Allah (peace be upon him) arrived in Al-Madinah he wanted to remedy the situation of them all and make a treaty with them. A man would be a Muslim and his father a Mushrik (polytheist) and a man would be Muslim and his brother a Mushrik. When the Messenger (peace be upon him) came to Al-Madinah, the polytheists and Jews would bring great harm/abuse to the Messenger of Allah (peace be upon him) and his companions. Allah, the Most High, commanded his Prophet (peace be upon him) and the Muslims to persevere patiently upon that and overlook them. Allah, the Most High, revealed in respect to them: “You will surely be tested in your possessions and in yourselves. And you will surely hear from those who were given the Scripture before you and from those who associate others with Allah much abuse. But if you are patient and fear Allah - indeed, that is of the matters [worthy] of determination” (TMQ 3:186). And Allah also revealed in respect to them: “Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Verily, Allah is capable over all matters” (TMQ 2:109). .

أنَّ اليهوديَّ كعبَ بنَ الأشرفِ كان شاعرًا، وكان يهجو رسولَ اللهِ ﷺ وأصحابَه ويحرّضُ عليهم، قائلًا: «مَن لِكعبٍ؟». ثم لمّا أبى أن يكفَّ عن أذى رسولِ اللهِ ﷺ وأذى المسلمين، أمرَ رسولُ اللهِ ﷺ سعدَ بنَ معاذٍ، ومحمدَ بنَ مسلمةَ، وأبا عَبْسِ بنَ جَبْرٍ، والحارثَ بنَ أوسٍ ابنَ أخي سعدِ بنِ معاذٍ، وعبَّادَ بنَ بِشرٍ، في جماعةٍ من خمسةٍ. فأتَوْا كعبًا… وذكر الحديثَ بمثلِ ما تقدّم.

“That the Jew Ka’b bin Al-Ashraf was a poet and he use to mock the Messenger of Allah (peace be upon him) and his companions and incite against them, saying “Who if for Ka’b?” Then, when he refused to refrain from harming the Messenger of Allah (peace be upon him) and harming the Muslims, the Messenger of Allah (peace be upon him) commanded Sa’d Ibn Mu’adh, Muhammad bin Maslamah, Abu ‘Eisaa bin Al-Harith the nephew of Sa’d bin Mu’adh, as part of a group of five. They then approached Ka’b … And he mentioned the same (i.e. as the previous narration)”. .

وقد رُوِيَت قصة كعب بن الأشرف بالتفصيل في السيرة لابن هشام (٢/٥١).

The story of Ka’b bin Al-Ashraf was reported in detail within the Seera of Ibn Hisham (2/51).

قال ابن إسحاق (من الحديث عن كعب بن الأشرف):

Ibn Ishaq said (from the Hadith about Ka’b bin Al-Ashraf):

لَمَّا أُصيبَ أهلُ بدرٍ (قريش)، ذهب زيدُ بنُ حارثةَ إلى أهلِ السَّافلةِ، وذهب عبدُ اللهِ بنُ رَوَاحةَ إلى أهلِ العاليةِ، مبشّرَيْنِ أرسلهما رسولُ اللهِ ﷺ إلى المسلمين في المدينةِ ليُخبراهم بالنصرِ الذي منحهم اللهُ عزَّ وجلَّ إيّاه، وبمن قُتل من المشركين... فقال كعبُ بنُ الأشرفِ، وكان رجلًا من قبيلةِ طيّئٍ، من بني نبهانَ، وكانت أمُّه من بني النضيرِ، لما سمع الخبرَ: "أحقٌّ هذا؟ أتعتقدون أنّ محمدًا ﷺ قتل هؤلاء الذين سمّاهم هذان الرجلان (زيدٌ وعبدُ اللهِ بنُ رواحةَ)؟ فإنّ هؤلاء كانوا من أشرافِ العربِ وملوكِ الناسِ! واللهِ، لو كان محمدٌ ﷺ قد قتل هؤلاء، لكان بطنُ الأرضِ خيرًا من ظهرِها!" فلما تحقّق عدوُّ اللهِ من صحّةِ الخبرِ، رحل حتى وصل إلى مكةَ، فنزل عند المطّلبِ بنِ أبي وداعةَ بنِ ضُبيرةَ السهميِّ، وكانت زوجته عاتكةُ بنتَ أبي العِيصِ بنِ أميةَ بنِ عبدِ شمسٍ بنِ عبدِ مناف، فأكرمته واستقبلته بالضيافة. ثم أخذ يحرّض الناسَ على رسولِ اللهِ ﷺ، يُنشد الشعرَ ويبكي على أهلِ القَليبِ من قريشٍ الذين قُتلوا في بدرٍ، فقال:

“When the people of Badr (Quraish) were afflicted, Zaid bin Harithah went to the people of As-Safilah and Abdullah bin Rawaahah went to the people of Al-‘Aaliyah as bearers of glad tidings dispatched by the Messenger of Allah (peace be upon him) to the Muslims of Al- Madinah to give the news of the victory Allah, ‘Azza Wa Jalla, had bestowed upon him and about who from among the polytheists had been killed … Ka’b bin Al-Ashraf, who was a man from the Tayyi tribe, one of Bani Nabhan and whose mother was from Bani Nadeer, said upon hearing the news: “Is this true? Do you believe that Muhammad those men whom these two (Zaid and Abdullah Ibn Rawaahah) have named? That is because those were from the nobles of the Arabs and the kings of the people. By Allah, if Muhammad had killed these people, the belly of the earth is better than its surface!” Then, when the enemy of Allah ascertained the truth of the news, he departed until he reached Makkah. He set down at the residence of Al-Muttalib bin Abi Wada’ah bin Dubairah As-Sahmiy who was married to Atikah the daughter of Abu l-‘Ieas bin Umayyah bn Abdi Shams bin Abdi Manaf. She received him and honoured him with hospitality. He then began to incite the people against the Messenger of Allah (peace be upon him), reciting poetry and weeping over the people of the well from Quraish who had been killed at Badr. He said:

طَحَنَتْ رَحَى بَدْرٍ دِمَاءَ أَهْلِهَا.

Badr’s mill churned out the blood of its people.

في مواطن مثل غزوة بدر ينبغي أن تبكي وتذرف الدموع.

At events like Badr you should weep and cry.

وكان أفضلُ القوم قد قُتلوا حول صهاريجه، فقال: «مَن لي بابنِ الأشرف؟» فقال محمد بن مسلمة، أخو بني عبدِ الأشهل: «أنا لك يا رسولَ الله، أقتلُه». فقال ﷺ: «إن قدرتَ على ذلك فافعل». فرجع محمد بن مسلمة إلى محلّته، وبقي ثلاثة أيام لا يأكل ولا يشرب إلا ما يُمسك الرمق. فبلغ ذلك رسولَ الله ﷺ، فدعاه، فقال له: «ما لك تركتَ الطعامَ والشراب؟» فقال: يا رسولَ الله، قلتُ لك إني سأفعل شيئًا، ولا أدري هل أستطيع الوفاء به. فقال ﷺ: «إنما عليك أن تجتهد». ثم قال: يا رسولَ الله، إنه لا بد لنا من أن نقول شيئًا، فقال ﷺ: «قل ما بدا لك، فأنت في ذلك في حلّ».

عن سفيان، عن عمرو بن دينار، أنه سمع جابر بن عبد الله، رضي الله عنه، يقول: قال رسول الله ﷺ: «مَنْ لِكَعْبِ بْنِ الْأَشْرَفِ؟ فَإِنَّهُ قَدْ آذَى اللَّهَ وَرَسُولَهُ». فقال محمد بن مسلمة: أتحب أن أقتله يا رسول الله؟ قال: «نعم». قال: فائذن لي أن أقول (شيئاً)، قال: «قل». فأتاه محمد بن مسلمة فقال: إن هذا الرجل ﷺ قد سألنا الصدقة، وإنه قد عنّانا وإنا قد ملِلناه. فقال الخبيث: وأيضاً والله لتملّنه. فقال: إنا قد اتبعناه فلا نحب أن ندعه حتى ننظر إلى أي شيء يصير شأنه، وقد أردنا أن تسلفنا وسقاً أو وسقين. فقال: فارهنوني نساءكم. قالوا: كيف نرهنك نساءنا وأنت أجمل العرب؟ قال: فارهنوني أبناءكم. قالوا: كيف نرهنك أبناءنا فيُسبّ أحدنا فيقال: رُهن في وسق أو وسقين؟ هذا عار علينا، ولكن نرهنك اللأمة - يعني السلاح. قال: نعم. فواعده أن يأتيه بالحارث وأبي عبس بن جبر وعباد بن بشر.

Sufyan related from ‘Amr bin Dinar who heard Jabir bin ‘Abdullah, may Allah be pleased with him, saying, that the Messenger of Allah (peace be upon him) said: “Who will deal with (eliminate) Ka’b bin Al- Ashraf for verily he has insulted Allah and His Messenger?” Muhammad bin Maslamah asked: “Would you like that I kill him O Messenger of Allah?”. He (peace be upon him) replied: “Yes”. He said: “I will deal with him O Messenger of Allah, so permit me to use (deceptive) speech”. He (peace be upon him) replied: “You can employ such speech”. Muhammad bin Maslamah then went to him (Ka’b) and said: “This man (i.e. the Prophet (peace be upon him)) has afflicted us with charity (i.e. taking it from us). This caused us suffering and we are tired of this. When the wretched man heard this, he said: “By Allah, you will be put to more trouble by him or get more tired of him. I knew that your affair would turn out like this”. He (Ibn Maslamah) said: “Indeed, we cannot give him up until we see what he does, and we hate to abandon him after having followed him until we see how his affair will turn out. I have come now for you to loan me dates”. He said: “Yes I will do that upon the condition that you pledge me your women as a security (for the loan)”. He said: “Do we pledge our women to you whilst you are the most handsome of the Arabs?” He replied: “Then pledge me your sons as a security”. He (ibn Maslamah) said: “The people will then disparage our sons upon the basis that we pledged them for a mere Wasq or two Wasqs of dates (Or perhaps he said: “Then one of our sons will be insulted and it will be said that he was mortgaged for a Wasq or two of dates). He (Ka’b) asked: “What will you mortgage to me as a security then”. He answered: “We can pledge you weapons”. He said: “All right”. Then Muhammad b. Maslamah agreed an appointed time to come to see him later. .

ثُمَّ رَجَعَ مُحَمَّدٌ ﷺ إِلَى أَصْحَابِهِ. ثُمَّ خَرَجَ، وَخَرَجَ مَعَهُ أَبُو نَائِلَةَ، وَكَانَ أَخَا كَعْبٍ مِنَ الرَّضَاعَةِ. وَخَرَجَ مَعَهُمَا رَجُلَانِ آخَرَانِ. فَقَالَ (لَهُمْ): «إِنِّي سَأُحَاوِلُ أَنْ أُمْسِكَ بِرَأْسِهِ. فَإِذَا أَدْخَلْتُ يَدَيَّ فِي شَعْرِهِ (وَأَمْسَكْتُهُ)، فَاقْتُلُوهُ».

قال رسول الله ﷺ: «مَنْ لِكَعْبِ بْنِ الْأَشْرَفِ، فَإِنَّهُ قَدْ آذَى اللهَ وَرَسُولَهُ؟» فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ فَقَالَ: يَا رَسُولَ اللهِ ﷺ، أَتُحِبُّ أَنْ أَقْتُلَهُ؟ قَالَ: «نَعَمْ». قَالَ: فَأْذَنْ لِي أَنْ أَقُولَ شَيْئًا (أَيْ: كَذِبًا لِأَخْدَعَ كَعْبًا). قَالَ: «قُلْ».

Allah's Messenger (peace be upon him) said: “Who is willing to kill Ka’b bin Al-Ashraf who has insulted Allah and His Messenger?” Thereupon, Muhammad bin Maslamah stood up saying: “O Allah's Messenger (peace be upon him), Would you like me to kill him?" He (peace be upon him) said: “Yes”. Muhammad bin Maslamah asked: "Then allow me to say a (false) thing (i.e. to deceive Ka’b)”. He (peace be upon him) said: “You may say it”. .

ثم ذهب محمد بن مسلمة إلى كعب فقال: "إن هذا الرجل (يعني محمداً ﷺ) يسألنا الصدقة، وقد أعنتنا وجئتُ أستسلفك شيئاً". فقال كعب: "والله لتملّنّه!" فقال محمد بن مسلمة: "إنّا قد اتّبعناه، فلا نحب أن ندعه حتى ننظر إلى ما يصير أمره. وقد أردنا أن تسلفنا وسقاً أو وسقين". [ملاحظة: قال عمرو لنا أكثر من مرة ولم يذكر وسقاً أو وسقين]. فقال كعب: "نعم، (سأسلفكم ذلك)، ولكن ينبغي أن ترهنوا عندي شيئاً وثيقة". فقال محمد بن مسلمة وصاحبه: "ما الذي تريد؟" فقال كعب: "ارهنوا عندي نساءكم". فقالوا: "كيف نرهن عندك نساءنا وأنت أجمل العرب؟" قال كعب: "فارهنوا عندي أبناءكم". فقالوا: "كيف نرهن عندك أبناءنا؟ فيُعيَّر أحدهم فيقال: رُهن بوسق أو وسقين؟ فيكون ذلك عاراً علينا عظيماً. بل نرهن عندك السلاح وثيقة". فأجابهم إلى ذلك، واتفقوا أن يأتيه لاحقاً في وقت معين.

Muhammad bin Maslamah then went to Ka’b and said: “That man (i.e. Muhammad (peace be upon him)) demands Sadaqah (charity) from us, and he has brought us hardship, and I have come to loan something from you”. On that, Ka`b said: “By Allah, you will get tired of him!” Muhammad bin Maslamah said: “Now as we have followed him, we do not want to abandon him until we see how his matter will turn out. We wanted for you to loan us a Wasq or two (i.e. quantity of food). [Note: ‘Amr related to us more than once and he did not mention a Wasq or two Wasqs]. Ka’b said: “Yes, (I will loan that to you), but you should mortgage something to me as a security”. Muhammad bin Mas-lama and his companion said, "What do you want?" Ka’b replied: “Mortgage your women to me as a security”. They responded: “How can we mortgage our women to you whilst you are the most handsome of the Arabs?” Ka’b said: “Then mortgage your sons to me” They replied: “How can we mortgage our sons to you? One of them will be insulted and it would be said that he was mortgaged for a Wasq or two? That would cause us great disgrace. Instead, we will mortgage our weapons to you as a security”. He then agreed to come to him later at a set time. .

جاءَ إلى كعب ليلًا وهو مُصحوبٌ بأبي نائلة، وكان أخا كعبٍ من الرضاعة. فدعاهما إلى دخول حصنه، ثم نزل إليهما. فسألته امرأته: «إلى أين تذهب في هذه الساعة؟» فأجابها: «إنما هو محمد بن مسلمة وأخي من الرضاعة أبو نائلة». فقالت امرأته: «إني أسمع صوتًا كأنما يقطر منه الدم». فأجابها: «إنما هو أخي محمد بن مسلمة وأخي من الرضاعة أبو نائلة. إن الرجل الكريم يجيب إذا دُعي ليلًا ولو دُعي للطعن بالنصل».

"من يقتل كعب بن الأشرف؟ فإنه قد آذى الله ورسوله". فقال محمد بن مسلمة: "يا رسول الله، أتحب أن أقتله؟" قال: "نعم". قال: "فأْذَنْ لي أن أقول (له) شيئا (أي حسب ما أراه، بما فيه الخداع)". قال: "قل (ما شئت)". فذهب إليه فكلّمه، وذكّره الصداقة القديمة بينهما، وقال: "إن هذا الرجل (أي رسول الله ﷺ) قد سألنا الصدقة، وقد أعنتنا". فلما سمع ذلك قال كعب: "والله، لتملّنّه!". فقال محمد بن مسلمة: "إنا قد اتبعناه الآن، ولا نحب أن نتركه حتى ننظر إلى أين يصير أمره، وقد أردت أن تسلفني سَلَفاً". قال: "وماذا ترهنني؟" قال: "ما تريد؟" قال: "ارهنوني نساءكم". قال: "أنت أجمل العرب، أفنرهن لك نساءنا؟!". قال: "فارهنوني أبناءكم". قال: "يُسَبّ أحدُ أبنائنا فيقال: رُهن بوَسْقين من تمر، ولكن نرهنك اللأْمة (السلاح)". قال: "نعم". ثم واعده محمد بن مسلمة أن يأتيه مع الحارث وأبي عبس بن جبر وعباد بن بشر.

“Who will kill Ka’b bin Al-Ashraf? He has maligned Allah and His Messenger”. Muhammad bin Maslamah said: “O Messenger of Allah, would you like me to kill him?” He replied: “Yes”. He said: “Permit me then to talk (to him in the way I deem fit including deception)”. He said: “Talk (as you like)”. He then went to him (Ka’b) and talked to him, referred to the old friendship between them and said: “This man (i.e. the Messenger (peace be upon him)) has demanded charity (from us) and this has put us to a great hardship”. When be heard this, Ka’b said: “By Allah, you will be put to more trouble by him”. Muhammad bin Maslamah replied: “verily, we have become his followers now and we do not like to forsake him until we see how his affair turns out. I had wanted that you provide me a loan”. He said: “What will you give me as a pledge of security?” He asked: “What do you want?” He answered: “Pledge me your women as a security”. He replied: “You are the most handsome of the Arabs. Should we then pledge our women to you?” He said: “Then pledge me your sons”. He replied: “One of our sons may be insulted and it will be said that he was pledged for (a mere) two Wasqs of dates. Rather, we can pledge you our weapons as a security”. He said: “All right”. Then Muhammad bin Maslamah agreed that he would come to him along with Al-Harith, Abu 'Abs bin Jabr and ‘Abbad bin Bishr. .

فلما كان بعد ذلك جاءوا فدعوه ليلا (في داره)، فنزل إليهم. [قال سفيان: قال عمرو: جميع الرواة قالوا: قالت امرأته: "إني لأسمع صوتا كأنه صوت الدم"، فقال لها: "إنما هو محمد بن مسلمة وأبو نائلة أخوه من الرضاعة، إن الكريم لو دُعي إلى طعنة بليل لأجاب"]. وقال محمد لأصحابه: "إذا جاء فإني قائل بشعره هكذا، فإذا استمكنت منه فاضربوه". فلما نزل إليهم وهو متوشح، قالوا: "نجد منك ريحا طيبة". فقال: "نعم، عندي أعطر نساء العرب، وأكمله عطرا". فقال محمد: "أتأذن لي أن أشم منه؟" قال: "نعم، فشمّه". ثم قال: "أتأذن لي أن أعود؟" فأخذ برأسه ثم قال لأصحابه: "دونكم". قال: "فقتلوه".

Later, they came and called upon him during the night (at his residence). He came down to them. [Sufyan commented that all the narrators except 'Amr have stated that his wife said: “I hear a voice which sounds like the voice desiring blood”. He then replied to her saying: “It is only Muhammad bin Maslamah and Abu Na'ilah, his foster-brother. When a young (strong) man is called at night, even if it is to be thrust by a blade, he should respond to such a call”]. Muhammad said to his companions: “As he comes, I will extend my hands towards his head and when I hold him fast, you should do your job. So, when he came down covered loosely by a garment, they said to him: “We find that you have a very fine perfumed fragrance”. He replied: “Yes, I have with me a woman who is the most finely scented of the women of Arabia”. He (Muhammad) said: Would you allow me to smell (the scent on your head)”. He said: “Yes, you may smell”. Then he took the hair (in his hands) and smelt. Then he said: “Would you allow me to do so (once again)”. He then held his head fast and said to his companions: “Set upon him”. He (the relator) said: And then they killed him” [End of Quote].

قال رسول الله ﷺ: «مَنْ لِكَعْبِ بْنِ الْأَشْرَفِ؟ فَإِنَّهُ قَدْ آذَى اللَّهَ وَرَسُولَهُ». فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ، رَضِيَ اللَّهُ عَنْهُ، فَقَالَ: «يَا رَسُولَ اللَّهِ، أَتُحِبُّ أَنْ أَقْتُلَهُ؟». قَالَ: «نَعَمْ». قَالَ: «فَأْذَنْ لِي أَنْ أَقُولَ شَيْئًا (أَيْ: أَسْتَعْمِلَ الْخِدَاعَ)». فَذَهَبَ إِلَيْهِ (أَيْ: ابْنُ مَسْلَمَةَ) فَقَالَ لَهُ (أَيْ: لِكَعْبٍ): «إِنَّ هَذَا الرَّجُلَ (أَيْ: النَّبِيَّ ﷺ) قَدْ سَأَلَنَا الصَّدَقَةَ، وَقَدْ عَنَّانَا». وَقَالَ: «وَقَدْ أَرَدْتُ أَنْ تُسْلِفَنِي». فَقَالَ (أَيْ: كَعْبٌ): «وَمَا تَرْهَنُونِي؟» قَالُوا (أَيْ: ابْنُ مَسْلَمَةَ وَمَنْ مَعَهُ): «وَمَا تُرِيدُ مِنَّا؟» قَالَ: «ارْهَنُونِي نِسَاءَكُمْ». قَالُوا: «كَيْفَ نَرْهَنُكَ نِسَاءَنَا وَأَنْتَ أَجْمَلُ الْعَرَبِ؟» قَالَ: «فَارْهَنُونِي أَبْنَاءَكُمْ». قَالُوا: «سُبْحَانَ اللَّهِ! يُسَبُّ أَحَدُنَا فَيُقَالُ لَهُ: رُهِنْتَ بِوَسْقٍ أَوْ وَسْقَيْنِ مِنْ تَمْرٍ! هَذَا عَارٌ عَلَيْنَا». قَالُوا: «نَرْهَنُكَ السِّلَاحَ؟» قَالَ: «نَعَمْ».

“The Messenger of Allah (peace be upon him) said: “Who will deal with Ka’b bin Al-Ashraf? For verily, he has defamed Allah and His Messenger”. Muhammad bin Maslamah, may Allah be pleased with him, stood and said: “O Messenger of Allah, would you like me to kill him?”. He replied: “Yes”. He said: “Then permit me to say things (i.e. use deception)”. He (Bin Salamah) then went to him and said to him (Ka’b): “Indeed this man (i.e. the Prophet) has asked Sadaqah from us and this has caused us hardship. We have chosen to follow him and we dislike to abandon him until we see how his matter will turn out”. He continued: “And I had wanted to take a loan from you”. He (Ka’b) asked: “And what will you pledge to me as a security? They (i.e. Ibn Maslalamah and those accompanying him) asked: “What do you want from us? He answered: “Pledge me your women as a security”. They replied: “You are the most handsome of Arabs so how could we possibly pledge our women to you as a security? That would be a shameful disgrace for us” He said: “Then pledge me your sons as a security”. They responded: Glory be to Allah, one of our sons would be insulted and it would be said to him: You were pledged as a security for a mere Wasq or two of dates!” They said: “We can pledge you weapons?” He said: “Yes, I agree”. .

وعندما جاء لاحقًا إلى منزل كعب، دعاه، فخرج وكان فيه عطر فواح. ثم ذهب ليجلس معه، وكان معه ثلاثة أو أربعة من مرافقيه، وكانت رائحة العطر تنبعث منه. فذكروا له ذلك العطر، فقال: «عندي امرأة، وهي أطيب النساء عطرًا من بين الناس». فسأله ابن مسلمة: «هل تأذن لي أن أشمّه؟» فأجاب: «نعم». فوضع يده في شعر رأسه وشمّه، ثم سأل: «هل لي أن أشمّه مرة أخرى؟» فأجاب بالإيجاب، فلما أمسك برأسه قال: «اضربوه»، فضربوه حتى قتلوه.

When he (Bin Maslamah) later came to his (Ka’ab) residence, he called to him. He then came out and he had a perfumed fragrance. He went to sit with him (Bin Maslamah) who had a group of three or four accompanying him and the smell of the fragrance was coming from him. They then mentioned that perfumed fragrance to him and he (Ka’b) said: “I have a certain woman and she is the most finely perfumed women of all people”. He (Bin Maslamah) asked: “Would you permit me to smell it?” He replied: “Yes”. He then placed his hand in the hair of his head and smelled it. He then asked: “Can I have another smell?” He replied in the affirmative and then when he (Bin Maslamah) had grasped hold of his head he said: “Set upon him” and then they struck him until they had killed him. .

قال رسول الله ﷺ: «مَنْ لِكَعْبِ بْنِ الْأَشْرَفِ؟ فَإِنَّهُ قَدْ آذَى اللَّهَ وَرَسُولَهُ». فَقَامَ مُحَمَّدُ بْنُ مَسْلَمَةَ رَضِيَ اللَّهُ عَنْهُ فَقَالَ: «يَا رَسُولَ اللَّهِ ﷺ، أَتُحِبُّ أَنْ أَقْتُلَهُ؟». قَالَ: «نَعَمْ». قَالَ: «فَأْذَنْ لِي أَنْ أَقُولَ شَيْئًا (يَعْنِي: أَخْدَعُهُ)». قَالَ: «قُلْ».

“The Messenger of Allah (peace be upon him) said: “Who will deal with Ka’b bin Al-Ashraf? For verily, he has defamed Allah and His Messenger”. Muhammad bin Maslamah, may Allah be pleased with him, stood and said: “O Messenger of Allah, would you like me to kill him?”. He replied: “Yes”. He said: “Then permit me to say things (i.e. use deception)”. He said: “Yes, you may use such speech”..

ثُمَّ أَتَاهُ (أي ابنُ مَسْلَمَةَ) فَقَالَ لَهُ (أي لِكَعْبٍ): إِنَّ هَذَا الرَّجُلَ (يَعْنِي النَّبِيَّ ﷺ) قَدْ سَأَلَنَا الصَّدَقَةَ، وَقَدْ أَعْنَتَنَا وَأَضْجَرَنَا. قَالَ: وَقَدْ اخْتَرْنَا اتِّبَاعَهُ، وَنَكْرَهُ أَنْ نَدَعَهُ حَتَّى نَنْظُرَ إِلَى مَا يَصِيرُ أَمْرُهُ، وَقَدْ أَرَدْنَا أَنْ تُسْلِفَنَا وَسْقًا أَوْ وَسْقَيْنِ. فَقَالَ (كَعْبٌ): وَمَا تَرْهَنُونِي؟ قَالُوا: وَمَا تُرِيدُ مِنَّا؟ قَالَ: ارْهَنُونِي نِسَاءَكُمْ. قَالُوا: سُبْحَانَ اللهِ! أَنْتَ أَجْمَلُ الْعَرَبِ، أَفَنَرْهَنُكَ نِسَاءَنَا؟ فَيَكُونُ ذَلِكَ عَارًا عَلَيْنَا! قَالَ: فَارْهَنُونِي أَبْنَاءَكُمْ. قَالُوا: سُبْحَانَ اللهِ! يُسَبُّ أَحَدُنَا فَيُقَالُ لَهُ: رُهِنْتَ بِوَسْقٍ أَوْ وَسْقَيْنِ مِنْ تَمْرٍ! هَذَا عَارٌ عَلَيْنَا. قَالُوا: أَفَنَرْهَنُكَ السِّلَاحَ؟ قَالَ: نَعَمْ.

He (Bin Salamah) then went to him and said to him (Ka’b): “Indeed this man (i.e. the Prophet) has asked Sadaqah from us and this has caused us hardship and worn us out”. He continued: “We have chosen to follow him and we dislike to abandon him until we see how his matter will turn out. And we had wanted to take a loan of a Wasq (specific quantity of food) or two from you”. He (Ka’b) asked: “And what will you pledge to me as a security? They asked: “What do you want from us? He answered: “Pledge me your women as a security”. They replied: “Glory be to Allah, You are the most handsome of Arabs. If we were to pledge our women to you as a security that would be a shameful disgrace upon us?” He said: “Then pledge me your sons as a security”. They responded: “Glory be to Allah, one of our sons would be insulted and it would be said to him: You were pledged as a security for a (mere) Wasq or two of dates!” They said: “We can pledge you weapons?” He said: “Yes (I agree)”. .

لَمَّا جَاءَ (ابْنُ مَسْلَمَةَ) لاحِقًا إِلَى مَنزِلِ (كَعْبٍ) نَادَاهُ، فَخَرَجَ إِلَيْهِ وَكَانَ عَلَى رَأْسِهِ عِطْرٌ يَفُوحُ. فَذَهَبَ لِيَجْلِسَ مَعَهُ، وَكَانَ (ابْنُ مَسْلَمَةَ) مَعَهُ ثَلاثَةٌ أَوْ أَرْبَعَةٌ مِنْ أَصْحَابِهِ، وَكَانَتْ رَائِحَةُ الْعِطْرِ تَنْبَعِثُ مِنْهُ. فَذَكَرُوا لَهُ ذَلِكَ الْعِطْرَ، فَقَالَ (كَعْبٌ): «عِنْدِي امْرَأَةٌ هِيَ أَكْثَرُ النِّسَاءِ تَطَيُّبًا بَيْنَ النَّاسِ». فَقَالَ (ابْنُ مَسْلَمَةَ): «هَلْ تَأْذَنُ لِي أَنْ أَشُمَّهُ؟» فَقَالَ: «نَعَمْ». فَأَدْخَلَ يَدَهُ فِي شَعْرِ رَأْسِهِ فَشَمَّهُ. ثُمَّ قَالَ: «هَلْ لِي أَنْ أَشُمَّهُ مَرَّةً أُخْرَى؟» فَأَجَابَ بِالْإِيجَابِ. فَأَدْخَلَ يَدَهُ فِي شَعْرِ رَأْسِهِ، ثُمَّ لَمَّا أَمْسَكَ (ابْنُ مَسْلَمَةَ) بِرَأْسِهِ قَالَ: «دُونَكُمْ بِهِ»، فَضَرَبُوهُ حَتَّى قَتَلُوهُ.

كان كعب بن الأشرف ينشد الشعر الذي يؤذي النبي ﷺ، وخرج إلى غطفان. فقال النبي ﷺ: «من لي بابن الأشرف، فإنه قد آذى الله ورسوله؟» فقال محمد بن مسلمة الحارثي: أنا يا رسول الله، أتحب أن أقتله؟ فسكت رسول الله ﷺ عند ذلك وقال: «ائتني بسعد بن معاذ فاستشره». قال: فجئت بسعد بن معاذ فذكرت له الأمر، فقال: «امضِ بركة الله، وخذ معك ابن أخي الحارث بن أوس بن معاذ، وعباد بن بشر الأشهلي، وأبا عبس بن جبر الحارثي، وأبا نائلة سلكان بن قيس الأشهلي». قال: فلقيتهم فذكرت لهم الأمر، فذكرته لهم جميعًا إلا سلكان، فإنه لم يحضر. قال: فقال: يا ابن أخي، إني أعرفك، ولكني لا أحب أن أشترك في ذلك أبدًا حتى أكلم رسول الله ﷺ. فذكر هذا الأمر لرسول الله ﷺ، فقال له: «امضِ مع أصحابك». قال: فخرجنا ليلًا حتى انتهينا إلى حصنه.

“Ka’b bin Al-Ashraf used to recite poetry that troubled the Prophet (peace be upon him) and went out to Ghatafan. The Prophet (peace upon him) then said: “Who will deal with the son of Al-Ashraf for me as he has indeed insulted Allah and His Messenger?” Muhammad bin Maslamah Al-Harithiy said: “I, O Messenger of Allah, would you like me to kill him?” The Messenger of Allah (peace be upon him) remained silent upon that and said: “Fetch Sa’d bin Mu’adh and consult him”. He (bin Maslamah) said: So, I brought Sa’d bin Mu’adh and mentioned the matter to him. He said: “Proceed with the blessing of Allah and take with you the nephew of Al-Harith bin Aws bin Mu’adh, ‘Abbad bin Bishr Al-Ash’haliy, Abu ‘Abs bin Jabr Al-Harithiy and Abu Na’il Silkan bin Qais Al-Ash’haliy”. He said: So I met with them and mentioned the matter to them all apart from Silkan who did not attend. He said: O nephew, I believe you but I would not like to partake in that at all until I speak to the Messenger of Allah (peace be upon him). He then mentioned this matter to the Prophet (peace be upon him) and he said to him: “Proceed along with your companions”. He (the relator) said: So we went out at night until we reached his fortress. .

وفي ذلك قال عباد بن بشر شعرًا يصف القتل والرحلة، فقال:

In relation to that ‘Abbad bin Bishr composed poetry explaining the killing and journey, saying:

أَتَيْتُهُ فَقَالَ: مَنْ هَذَا الَّذِي يَدْعُونِي؟

I came to him and he said who is calling upon me?

أخوك عباد بن بشر

I said: Your brother ‘Abbad bin Bishr.

هَذَا سِلَاحُنَا رَهْنًا لِلْأَمَانِ فَخُذْهُ.

This is our weaponry as a pledge of security so take it.

التي ستتحقق في شهرين أو نصف شهر.

Which will be fulfilled in two months or half a month.

قال رسول الله ﷺ: «مَنْ لِابْنِ الْأَشْرَفِ؟». فقال محمد بن مسلمة: «أتحب أن أقتله يا رسول الله؟». فسكت رسول الله ﷺ. فقال محمد: «قد أذِن بالسكوت». فقال رسول الله ﷺ: «ائتوني بسعد بن معاذ وشاوروه». فاستشاره، فقال: «خذوا معكم أبا عبس بن جبر، والحارث بن أوس بن معاذ، وعبّاد بن بشر، وأبا نائلة سلكان بن سلامة». قال الراوي: «ثم انطلقنا حتى أتينا حصنه، فصاح عبّاد بن بشر ثم قال (على سبيل النثر المسجوع):

“The Messenger of Allah (peace be upon him) said: “Who will deal with the son of Al-Ashraf for me?”. Muhammad bin Maslamah then asked: “Would you like me to kill him O Messenger of Allah?”. The Messenger of Allah (peace be upon him) was then silent. Muhammad then said: “He has consented by way of silence”. The Messenger of Allah (peace be upon him) then said: “Fetch Sa’d bin Mu’adh and consult him”. And so he consulted him and he (Sa’d) told him: “Take along with you Abu ‘Abs bin Jabr, Al-Harith bin Uwais bin Mu’adh, ‘Abbad bin Bishr and Abu Na’ilah Sulkan bin Salamah”. He (the narrator) said: “We then set out until we reached his (Ka’b’s) fortress. ‘Abbas Bin Bishr yelled out and then said (in poetic prose):.

ناديته فلم يُجِب صوتي.

I called out to him and he did not repel to my voice.

ولونٌ يَرتفع من الأعلى بالحذر.

And a colour rising from above caution.

استيقظ على ذلك وقال: مَن الذي يدعوني؟

He awoke to it and said: Who is calling (for me)?

أخوك عباد بن بشر

I said: Your brother ‘Abbad bin Bishr.

هَذِهِ أَسْلِحَتُكُمْ رَهْنًا لِلْأَمْنِ فَخُذُوهَا

This (here) are your weapons as a pledge of security so take them.

لِيُقْضَى شَهْرٌ أَوْ نِصْفُ شَهْرٍ

For a month or half a month to be fulfilled.

قال: قومٌ قد ملّوا وانصرفوا.

He said: A gathering who have become frustrated and turned.

لَمْ يَنْجُ أَحَدٌ مِنَ الْبَلاءِ إِلَّا وَقَعَ فِي الفَقْرِ

Who have not escaped suffering without falling into impoverishment.

فَهَلُمَّ إِلَيْنَا، وَلْنَمْشِ سَرِيعًا.

So come towards us, let us walk quickly.

قَالَ النَّبِيُّ ﷺ إِنَّ الدِّيَةَ عَلَى كُلِّ قَبِيلَةٍ، ثُمَّ كَتَبَ (فَرَضَ) أَنَّهُ لَا يَحِلُّ لِمَوْلًى أَنْ يَتَوَلَّى مُسْلِمًا غَيْرَ مَوْلَاهُ الَّذِي أَعْتَقَهُ بِغَيْرِ إِذْنِهِ.

“The Prophet (peace be upon him) wrote that blood-money is due upon every tribe. He then wrote (made it obligatory) that it is not permissible for a freed slave to take a Muslim (other than the one who freed him) as his Mawla (Patron) without the permission (of his former master who set him free). .

قال (وأضاف الراوي): أُخبرتُ أنه (النبي الكريم ﷺ) لعن من فعل ذلك (وأنه سُجِّل) في صحيفته (في وثيقة)» [انتهى الاقتباس].

He (the narrator further added): I was informed that he (the Noble Prophet) cursed the one who did that (and that it was recorded) in his Sahifah (in a document)” [End of Quote].

أخرجه الإمام النسائي أيضاً في سننه (4/241/7033)، إضافةً إلى الإمام أحمد بن حنبل في مسنده (3/321/14485)، والبيهقي في السنن الكبرى (8/107/16157) و(8/108/16158)، والإمام أبو يعلى في مسنده (4/161/2228)، وابن الجارود في "المنتقى" (1/197/779)، والإمام عبد الرزاق الصنعاني في مصنفه (9/6/16154)، وغيرهم. كما رواه أحمد بن حنبل في مسنده (3/342/14727) من طريق آخر.

Imam An-Nasaa’iy also related this in his Sunan (4/241/7033), in addition to Imam Ahmad bin Hanbal in his Musnad (3/321/14485), Al- Baihaqi in in Sunan Al-Kubra (8/107/16157) and (8/108/16158), Imam Abu Ya’la in his Musnad (4/161/2228), Ibn Al-Jaroud in “Al-Muntaqa” (1/197/779), and Imam Abdur Razaq As-San’aniy in his Musannaf (9/6/16154), among others. Ahmad Bin Hanbal also related it in his Musnad (3/342/14727) via a different path:

قال أبو الزبير: سألَ جابرًا عن الرجل يتولّى مولى رجلٍ مسلمٍ بغير إذنه، فقال: «كتب النبيُّ ﷺ أنّ العقلَ على كل بطن، ثم كتب أنه لا يحلّ لمولى أن يتولّى مسلمًا (غير مولاه الذي أعتقه) بغير إذنه». أقول: وهذا موافقٌ لبعضِ ما جاء في الصحيفة، وهذه الأسانيد صحيحة. وقد روى ابنُ أبي شيبة في المصنّف (12/417/33927) قال: قال ابنُ عباس:

“Abu Az-Zubair asked Jabir about the man who assumes the position of being the Mawla (patron) of a Muslim man without his permission. He (Jabir) said: “The Prophet (peace be upon him) wrote that blood- money is due upon every tribe. He then wrote (made it obligatory) that it is not permissible for a freed slave to take a Muslim (other than the one who freed him) as his Mawla (Patron) without the permission (of his former master who set him free)”. I say: This is in agreement to some of what came stated in the Sahifah and these chains of narration are Sahih. In the Musannaf of Ibn Abi Shaibah (12/417/33927) the following was related: Ibn ‘Abbas said:

كتب رسول الله ﷺ كتابًا بين المهاجرين والأنصار: أن يؤدّوا عقلهم، وأن يفكّوا عانيهم بالمعروف والقسط، وبما يُصلح بين المسلمين.

“The Messenger of Allah (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

وَقَدْ رُوِيَ هَكَذَا أَيْضًا فِي مُصَنَّفِ ابْنِ أَبِي شَيْبَةَ (٩/٣١٨/٢٨١٥٠).

It is also recorded, like this, in the Musannaf of Ibn Abi Shaibah (9/318/28150).

رُوِيَ في "المسند الجامع المعلل" لأبي الفضل (3/373/6771)، عن ابن عباس أنه قال:

It was related in the Musnad “Al-Jaami’ Al-Mu’allal” of Abu Al-Fadl (3/373/6771). It was related from Ibn ‘Abbas that he said:

كتب رسول الله ﷺ كتابًا بين المهاجرين والأنصار: أن يعقلوا معاقلهم، وأن يفدوا عانيهم بالمعروف والقسط بين المسلمين.

“The Messenger of Allah (peace be upon him) wrote a document between the Muhajirin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

وَرَوَاهُ أَحْمَدُ (١/٢٧١/٢٤٤٤).

It was also related by Ahmad (1/271/2444).

وَرَوَى أَيْضًا فِي المُسْنَدِ «الجَامِعُ المُعَلَّلُ» لِأَبِي الفَضْلِ (20/141/8505) عَنْ عَبْدِ اللهِ بْنِ عَمْرٍو، قَالَ:

And it was also related in the Musnad “Al-Jaami’ Al-Mu’allal” of Abu Al-Fadl (20/141/8505) from Abdullah bin ‘Amr, who said:

أنَّ النَّبِيَّ ﷺ كَتَبَ كِتَابًا بَيْنَ المُهَاجِرِينَ وَالأَنْصَارِ: أَنْ يَدُوا عَانِيَهُمْ بِالمَعْرُوفِ وَالقِسْطِ، وَأَنْ يَفْدُوا أَسِيرَهُمْ بِالمَعْرُوفِ وَالإِصْلاحِ بَيْنَ المُسْلِمِينَ.

“That the Prophet (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

رَوَاهُ أَحْمَدُ (١/٢٧١/٢٤٤٣) وَ(٢/٢٠٤/٦٩٠٤) بِطُرُقٍ مُخْتَلِفَةٍ مِنَ الرُّوَاةِ.

This was also recorded by Ahmad (1/271/2443 and (2/204/6904) with different transmitters.

ذكرهما ابن المنذر في الأوسط (10/145/2443) [وفق ترقيم برنامج المكتبة الإلكترونية الشاملة]. روى ابن عباس قال:

Both were mentioned in Al-Awsat of Ibn ul-Mundhir (10/145/2443) [According to the numbering of the electronic Shamela library program]. Ibn ‘Abbas related:

أنَّ رسولَ اللهِ ﷺ كتبَ كتابًا بين المهاجرين والأنصار: أن يدفعوا دِيَةَ دمائهم التي كانت لازمةً لهم، وأن يفُكُّوا عانيهم بالمعروف والقسط، بما يُصلِحُ ويُرَمِّمُ بين المسلمين.

“That the Messenger of Allah (peace be upon him) wrote a document between the Muhajirin and the Ansar: That they pay their blood money for those whom it was due and that they free their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”.

بالإضافة إلى ذلك، فقد روى ابنُ أبي عاصم في «الديات» (352/240) [وفق ترقيم برنامج المكتبة الإلكترونية الشاملة] عن ابنِ عباسٍ، وعن عَمْرِو بنِ شُعَيْبٍ، عن أبيهِ، عن جدِّه، أنّ

In addition, in “Ad-Diyat” of Ibn Abi ‘Asim (352/240) [According to the numbering of the electronic Shamela library program] it was related from Ibn ‘Abbas and from ‘Amr bin Shu’aib who related from his father who related from his grandfather that:

«أنَّ النبيَّ ﷺ كتب كتابًا بين المهاجرين والأنصار: أن يَعقِلوا معاقِلَهم، وأن يفُكّوا عانِيَهم بالمعروف والقِسط بين المسلمين». أقول: أما هذا فلا يُعتمَد عليه كثيرًا، لضعف الحجاج بن أرطاة (أحد الرواة)، لكثرة تدليسه، فأوقع الاضطراب (الاضطراب) في إسناده هنا. وإن صحّ، فكأنه يشير إلى بعض الأحكام الواردة في الصحيفة (الوثيقة الدستورية).

“That the Prophet (peace be upon him) wrote a document between the Muhajrin and the Ansar: That they pay their blood money for those whom it was due and that they ransom their captives in a good and fitting manner and in a way that rectifies and mends between the Muslims”. I say: As for this, then it is not relied upon greatly due to the weakness of Al-Hajjaj bin Artat (one of the transmitters) as his Tadlis (misrepresentation) was excessive. He has therefore brought instability (Iditraab) to the Isnad (transmission chain) here. If it was authenticated, then it is as if it is alluding to some of the rulings contained in the Sahifah (constitutional document).