Those who remained steadfast on Islam During the Apostasy Part 3
August 31, 2023
THE BATTLE OF UHUD
September 5, 2023BACK⇒ Return to Table of contents
Those From the Banu Tamim Who Remained Steadfast on Islam
Not all the tribes, individuals, or leaders of the Banu Tamim apostatised from Islam, as some recent historians have tried to depict. The truth is that due to the strength and stability of the Islam of some families, individuals, and leaders of the Banu Tamim, Malik ibn Nuwayrah[1] convinced Sajah al Tamimiyyah[2] to fight against them first before fighting against Abu Bakr al Siddiq. When she faced the Muslims of the Tamim in battle, she suffered a crushing defeat at their hands. Thereafter, she held back from going to Madinah and headed to al Yamamah, where the agreement with Musaylimah al Kadhdhab was made to wage war against Islam.
Historical narratives have collaborated to confirm this fact that we mentioned. An example is what has been related in the first narration; when Malik ibn Nuwayrah learned of the news of the death of the Prophet salla Llahu ‘alayhi wa sallam, he returned to the people all of the Zakat that he had collected from them.[3] Ibn Qa’nab, the leader of the Banu Yarbu’—a branch of the Banu Tamim—confronted them, saying:
يابني تميم بئس ما ظننتم أن ترجعوا في صدقاتكم ولا يرجع في نعمة عليكم وأن تحردوا للبلاء ويلبسكم الله العافية وأن تستشعروا خوف الكفر وتسكنوا في أمن الإسلام إنكم أعطيتم قليلا من كثير والله مذهب الكثير بالقليل فأطيعوا الله واعـصـوا مالكا
O Banu Tamim, how terrible it is what you think, that you take back your alms but He will not retract His favours upon you, that you throw[4] yourselves into calamity while Allah has enveloped you with wellbeing, and that you fear disbelief and reside in the safety of Islam! You have given a little of much, and Allah is the one who gives much for a little… So, obey Allah and disobey Malik.[5]
The narrative says that Malik spoke afterward, following Ibn Qa’nab’s words.[6] The Banu Hanzalah—his closest relatives—agreed with him and assigned him their affairs.
The second narration suggests that when the Prophet salla Llahu ‘alayhi wa sallam passed away, his governors over the Banu Tamim were: al Zibriqan ibn Badr[7] who was in charge of the Rabab, the ‘Awf, and the Abna’[8], Qais ibn ‘Asim[9] over the Maqa’is and the tribes, Safwan ibn Safwan[10] and Saburah ibn ‘Amr[11] over the Banu ‘Amr, one in charge of the Bahda and the other over the Khaddam—two tribes from the Banu Tamim, and Waki’ ibn Malik[12] and Malik ibn Nuwayrah over the Banu Hanzalah, one over the Banu Malik and the other over the Banu Yarbu’.
When they received the news of the death of the Prophet salla Llahu ‘alayhi wa sallam, Safwan came forward with the Zakat of his people, the Banu ‘Amr, to which he was assigned, as well as that which was assigned to Saburah. Saburah stayed with his people on account of any incident that might be a means of corrupting his people. Al Zibriqan ibn Badr also came to Madinah.[13]
The contents of this narration indicate that those from the Banu Tamim who adhered to Islam were more than those who were hesitant and apostatised. Those who refused to pay Zakat were: the Banu Hanzalah, the Maqa’is, three tribes led by Malik ibn Nuwayrah, the Waki’, and the Qais. The ‘Awf and Abna’ confronted the tribes, the Rabab took on the Maqa’is, the Khaddam dealt with Malik, while the Bahda confronted the Yarbu’.[14]
The third narration reflects the role of the Rabab, specifically in standing up against the apostates, and thus Sajah and her group considered them to be worthy opponents to fight against.[15]
The fourth narration indicates to Malik ibn Nuwayrah advising Sajah to fight the tribes of the Tamim who did not apostatise, before she went to Madinah to fight the Khalifah Abu Bakr radiya Llahu ‘anhu. It also indicates that ‘Utarid ibn Hajib[16] and the leaders of the Banu Malik and Hanzalah all fled to al ‘Anbar, and that they disliked what Malik ibn Nuwayrah had done.
The same narration also makes reference to the great confrontation that took place between the Rabab and Sajah that eventually ended in a peace agreement, when Sajah failed to gain control over the Muslims of the Tamim. This narration also speaks about Qais ibn ‘Asim’s regret for following the apostates and that he sent his people’s Zakat to Madinah.[17] Among those captured in this war was Waki’. The odds were against Sajah and her group.[18]
The fifth narration, which complements the fourth, indicates that the Banu ‘Amr, led by Aws ibn Khuzaimah al Hujaymi[19], attacked Sajah. They managed to capture al Hudhayl and ‘Aqqah, the leaders of Sajah’s army, and prevented her from crossing into their land.[20] The man who captured al Hudhayl was from the Banu Mazin, then one of the Banu Wabar named Nashirah, whereas the one who captured ‘Aqqah was ‘Abdah al Hujaymi[21].
From this, it is clear that the Banu ‘Amr took a noble stance against the false prophet, Sajah.[22]
The sixth narration from Ibn al Athir confirms that groups from the Banu Tamim remained steadfast on Islam and stood against the apostates and doubters. Due to the firmness of the Muslims of the Tamim against Sajah in particular, she was unable to cross their land to get to Madinah, so that is why she went to al Yamamah.[23]
As al Tabari narrates:
ولم يبق في بلاد بني حنظلة شيء يكره إلا ما كان من مالك بن نويرة ومن تأشب إليه بالبطاح فهو في حاله متحير شج وذلك لأن وكيع وسماعة عرفا قبح ما أتيا فرجعا رجوعا حسنا ولم يتجبرا وأخرجا الصدقات واستقبلا بها خالدا
Nothing reprehensible remained in the lands of the Banu Hanzalah except for Malik ibn Nuwayrah and those who allied with him in al Butah, as he was in a state of confusion and distress; this was because the Waki’ and the Sama’ah[24] recognised the ugliness of what they had done, so they made a good return and did not act arrogantly. They took out the Zakat that was due from them and met Khalid with it.[25]
Even before all that, the Messenger salla Llahu ‘alayhi wa sallam sought the assistance of Ziyad ibn Hanzalah al Tamimi[26] and sent him to Qais ibn ‘Asim and al Zibriqan ibn Badr to be of help to each other against Musaylimah, Tulayhah, and al Aswad al ‘Ansi.[27]
NEXT⇒ Those who remained steadfast on Islam During the Apostasy Part 5
[1] The Messenger salla Llahu ‘alayhi wa sallam made him responsible for collecting Zakat from his people, the Banu Yarbu’ who are part of the Banu Tamim. He held back his people’s Zakat when he heard of the Messenger’s salla Llahu ‘alayhi wa sallam death, and this was one of the reasons that he was killed by Khalid ibn al Walid. See Hurub al Riddah, pg. 43 and 93 onwards; al Isabah, 3/357, Biography: 7696.
[2] She is Sajah bint al Harith ibn Suwaid ibn ‘Uqfan, originally from the Tamim. She and her family from her father ‘Uqfan converted to Christianity in the area of the Banu Taghlib in al Jazirah. She claimed prophethood among them after the death of the Prophet salla Llahu ‘alayhi wa sallam, so the Hudhayl ibn ‘Imran and Taghlib responded to her, and they abandoned Christianity. They then advanced to attack Madinah in their numbers. See her story in Tarikh al Tabari, 3/269-272; Ibn A’tham: Al Futuh, pg. 25; al Kamil, 2/353-357; al Bidayah wa al Nihayah, 6/360-361; Hurub al Riddah, pg. 107-109.
[3] See this event in Ibn A’tham: Al Futuh, 1/21.
[4] The act of advancing towards something, from the root H-R-D.
[5] Hurub al Riddah, pg. 94.
[6] Ibid.
[7] One of the Banu Sa’d. He came to the Messenger of Allah salla Llahu ‘alayhi wa sallam in the deputation of the Tamim, and they became Muslims. The Messenger salla Llahu ‘alayhi wa sallam entrusted him with the Zakat of his people and Abu Bakr radiya Llahu ‘anhu allowed him to continue in this position. He lived until the Caliphate of Muawiyah radiya Llahu ‘anhu. See his biography in al Isabah, 1/543-544, Biography: 2782; al Tabaqat, 1/294 and 2/161; Usd al Ghabah, 2/194.
[8] The term al Abna’ when talking about Yemen refers to a group of Persian origin, see pg. 47, footnote 1. However, in this text, it may refer to tribes from the Tamim; for this see ‘Umar Rida Kahhalah: Mu’jam Qaba’il al ‘Arab al Qadimah wa al Hadithah, 1/3-4, part 1 under the letter Alif, published in 1368 AH.
[9] He is Qais ibn ‘Asim ibn Sinan ibn Maqa’is and his name is al Harith ibn ‘Amr ibn Ka’b ibn Tamim al Tamimi al Minqari, the chief of the Ahl al Wabar. He came to the Messenger salla Llahu ‘alayhi wa sallam with the delegation of the Tamim and converted to Islam along with Qais ibn ‘Asim ibn al Harith al Numairi. (We mentioned this to differentiate between the two.) See al Isabah, 3/252-254, Biography: 7194 and the biography of al Numairi under 7193; al Tabaqat, 1/294-295; al Isti’ab, 3/232-234; Usd al Ghabah, 4/219-220.
[10] See this in al Isabah, 2/188, Biography: 4076; Usd al Ghabah, 3/23.
[11] He came to the Messenger of Allah salla Llahu ‘alayhi wa sallam in the delegation of the Tamim. Khalid ibn al Walid appointed him as a commander when he went to Iraq and he was with al Muthanna ibn Harithah al Shaybani as one of his commanders in the wars of Iraq. See al Isabah, 2/13, Biography: 3083; al Isti’ab, 2/76-77; Usd al Ghabah, 2/259.
[12] The Messenger salla Llahu ‘alayhi wa sallam appointed him and Malik ibn Nuwayrah to be in charge of the Zakat of the Banu Hanzalah and the Banu Yarbu’. He initially followed Sajah, then separated from her and gave his people’s Zakat to Khalid ibn al Walid and apologised to him; and he was a good Muslim. See al Isabah, 3/639, Biography: 9141.
[13] Tarikh al Tabari, 3/267-268. See the story of the delegation of the Banu Tamim to the Prophet salla Llahu ‘alayhi wa sallam in Sirah Ibn Hisham, 2/560-567, and the story of Qais ibn ‘Asim specifically in al Isabah, 3/252-254, Biography: 7194.
[14] Tarikh al Tabari, 3/268.
[15] Al Bidayah wa al Nihayah, 6/360-361; Tarikh al Tabari, 3/269.
[16] The poet of the delegation of the Tamim to the Messenger of Allah salla Llahu ‘alayhi wa sallam. See his lineage and biography in Sirah Ibn Hisham, 2/560-562; al Tabaqat, 1/294, 2/161, 3/254; Usd al Ghabah, 3/411.
[17] Al Kamil, 2/354, 300; Tarikh al Tabari, 3/269, he states that those who fled to him were ‘Utarid and the leader of the Banu Malik, namely Saburah ibn ‘Amr, and that people like them from the Banu Yarbu’ stayed with al Hussain ibn Niyar from the Banu Mazin.
[18] See Tarikh al Tabari, 3/270; al Kamil, 2/354-355.
[19] Aws ibn Khuzaimah al Hujaymi: No biographical data found.
[20] Al Kamil, 2/355, his wording; Tarikh al Tabari, 3/271.
[21] Tarikh al Tabari, 3/271.
[22] Tarikh al Tabari, 3/271.
[23] Al Kamil, 2/354; Tarikh al Tabari, 3/271-272.
[24] The Sama’ah: No biographical data found.
[25] Tarikh al Tabari, 2/76; al Kamil, 2/357.
[26] See Usd al Ghabah, 2/213; al Isti’ab, 1/567; al Isabah, 1/557, Biography: 2752.
[27] The same two sources and locations (al Isti’ab and al Isabah).
BACK⇒ Return to Table of contents
Those From the Banu Tamim Who Remained Steadfast on Islam
Not all the tribes, individuals, or leaders of the Banu Tamim apostatised from Islam, as some recent historians have tried to depict. The truth is that due to the strength and stability of the Islam of some families, individuals, and leaders of the Banu Tamim, Malik ibn Nuwayrah[1] convinced Sajah al Tamimiyyah[2] to fight against them first before fighting against Abu Bakr al Siddiq. When she faced the Muslims of the Tamim in battle, she suffered a crushing defeat at their hands. Thereafter, she held back from going to Madinah and headed to al Yamamah, where the agreement with Musaylimah al Kadhdhab was made to wage war against Islam.
Historical narratives have collaborated to confirm this fact that we mentioned. An example is what has been related in the first narration; when Malik ibn Nuwayrah learned of the news of the death of the Prophet salla Llahu ‘alayhi wa sallam, he returned to the people all of the Zakat that he had collected from them.[3] Ibn Qa’nab, the leader of the Banu Yarbu’—a branch of the Banu Tamim—confronted them, saying:
يابني تميم بئس ما ظننتم أن ترجعوا في صدقاتكم ولا يرجع في نعمة عليكم وأن تحردوا للبلاء ويلبسكم الله العافية وأن تستشعروا خوف الكفر وتسكنوا في أمن الإسلام إنكم أعطيتم قليلا من كثير والله مذهب الكثير بالقليل فأطيعوا الله واعـصـوا مالكا
O Banu Tamim, how terrible it is what you think, that you take back your alms but He will not retract His favours upon you, that you throw[4] yourselves into calamity while Allah has enveloped you with wellbeing, and that you fear disbelief and reside in the safety of Islam! You have given a little of much, and Allah is the one who gives much for a little… So, obey Allah and disobey Malik.[5]
The narrative says that Malik spoke afterward, following Ibn Qa’nab’s words.[6] The Banu Hanzalah—his closest relatives—agreed with him and assigned him their affairs.
The second narration suggests that when the Prophet salla Llahu ‘alayhi wa sallam passed away, his governors over the Banu Tamim were: al Zibriqan ibn Badr[7] who was in charge of the Rabab, the ‘Awf, and the Abna’[8], Qais ibn ‘Asim[9] over the Maqa’is and the tribes, Safwan ibn Safwan[10] and Saburah ibn ‘Amr[11] over the Banu ‘Amr, one in charge of the Bahda and the other over the Khaddam—two tribes from the Banu Tamim, and Waki’ ibn Malik[12] and Malik ibn Nuwayrah over the Banu Hanzalah, one over the Banu Malik and the other over the Banu Yarbu’.
When they received the news of the death of the Prophet salla Llahu ‘alayhi wa sallam, Safwan came forward with the Zakat of his people, the Banu ‘Amr, to which he was assigned, as well as that which was assigned to Saburah. Saburah stayed with his people on account of any incident that might be a means of corrupting his people. Al Zibriqan ibn Badr also came to Madinah.[13]
The contents of this narration indicate that those from the Banu Tamim who adhered to Islam were more than those who were hesitant and apostatised. Those who refused to pay Zakat were: the Banu Hanzalah, the Maqa’is, three tribes led by Malik ibn Nuwayrah, the Waki’, and the Qais. The ‘Awf and Abna’ confronted the tribes, the Rabab took on the Maqa’is, the Khaddam dealt with Malik, while the Bahda confronted the Yarbu’.[14]
The third narration reflects the role of the Rabab, specifically in standing up against the apostates, and thus Sajah and her group considered them to be worthy opponents to fight against.[15]
The fourth narration indicates to Malik ibn Nuwayrah advising Sajah to fight the tribes of the Tamim who did not apostatise, before she went to Madinah to fight the Khalifah Abu Bakr radiya Llahu ‘anhu. It also indicates that ‘Utarid ibn Hajib[16] and the leaders of the Banu Malik and Hanzalah all fled to al ‘Anbar, and that they disliked what Malik ibn Nuwayrah had done.
The same narration also makes reference to the great confrontation that took place between the Rabab and Sajah that eventually ended in a peace agreement, when Sajah failed to gain control over the Muslims of the Tamim. This narration also speaks about Qais ibn ‘Asim’s regret for following the apostates and that he sent his people’s Zakat to Madinah.[17] Among those captured in this war was Waki’. The odds were against Sajah and her group.[18]
The fifth narration, which complements the fourth, indicates that the Banu ‘Amr, led by Aws ibn Khuzaimah al Hujaymi[19], attacked Sajah. They managed to capture al Hudhayl and ‘Aqqah, the leaders of Sajah’s army, and prevented her from crossing into their land.[20] The man who captured al Hudhayl was from the Banu Mazin, then one of the Banu Wabar named Nashirah, whereas the one who captured ‘Aqqah was ‘Abdah al Hujaymi[21].
From this, it is clear that the Banu ‘Amr took a noble stance against the false prophet, Sajah.[22]
The sixth narration from Ibn al Athir confirms that groups from the Banu Tamim remained steadfast on Islam and stood against the apostates and doubters. Due to the firmness of the Muslims of the Tamim against Sajah in particular, she was unable to cross their land to get to Madinah, so that is why she went to al Yamamah.[23]
As al Tabari narrates:
ولم يبق في بلاد بني حنظلة شيء يكره إلا ما كان من مالك بن نويرة ومن تأشب إليه بالبطاح فهو في حاله متحير شج وذلك لأن وكيع وسماعة عرفا قبح ما أتيا فرجعا رجوعا حسنا ولم يتجبرا وأخرجا الصدقات واستقبلا بها خالدا
Nothing reprehensible remained in the lands of the Banu Hanzalah except for Malik ibn Nuwayrah and those who allied with him in al Butah, as he was in a state of confusion and distress; this was because the Waki’ and the Sama’ah[24] recognised the ugliness of what they had done, so they made a good return and did not act arrogantly. They took out the Zakat that was due from them and met Khalid with it.[25]
Even before all that, the Messenger salla Llahu ‘alayhi wa sallam sought the assistance of Ziyad ibn Hanzalah al Tamimi[26] and sent him to Qais ibn ‘Asim and al Zibriqan ibn Badr to be of help to each other against Musaylimah, Tulayhah, and al Aswad al ‘Ansi.[27]
NEXT⇒ Those who remained steadfast on Islam During the Apostasy Part 5
[1] The Messenger salla Llahu ‘alayhi wa sallam made him responsible for collecting Zakat from his people, the Banu Yarbu’ who are part of the Banu Tamim. He held back his people’s Zakat when he heard of the Messenger’s salla Llahu ‘alayhi wa sallam death, and this was one of the reasons that he was killed by Khalid ibn al Walid. See Hurub al Riddah, pg. 43 and 93 onwards; al Isabah, 3/357, Biography: 7696.
[2] She is Sajah bint al Harith ibn Suwaid ibn ‘Uqfan, originally from the Tamim. She and her family from her father ‘Uqfan converted to Christianity in the area of the Banu Taghlib in al Jazirah. She claimed prophethood among them after the death of the Prophet salla Llahu ‘alayhi wa sallam, so the Hudhayl ibn ‘Imran and Taghlib responded to her, and they abandoned Christianity. They then advanced to attack Madinah in their numbers. See her story in Tarikh al Tabari, 3/269-272; Ibn A’tham: Al Futuh, pg. 25; al Kamil, 2/353-357; al Bidayah wa al Nihayah, 6/360-361; Hurub al Riddah, pg. 107-109.
[3] See this event in Ibn A’tham: Al Futuh, 1/21.
[4] The act of advancing towards something, from the root H-R-D.
[5] Hurub al Riddah, pg. 94.
[6] Ibid.
[7] One of the Banu Sa’d. He came to the Messenger of Allah salla Llahu ‘alayhi wa sallam in the deputation of the Tamim, and they became Muslims. The Messenger salla Llahu ‘alayhi wa sallam entrusted him with the Zakat of his people and Abu Bakr radiya Llahu ‘anhu allowed him to continue in this position. He lived until the Caliphate of Muawiyah radiya Llahu ‘anhu. See his biography in al Isabah, 1/543-544, Biography: 2782; al Tabaqat, 1/294 and 2/161; Usd al Ghabah, 2/194.
[8] The term al Abna’ when talking about Yemen refers to a group of Persian origin, see pg. 47, footnote 1. However, in this text, it may refer to tribes from the Tamim; for this see ‘Umar Rida Kahhalah: Mu’jam Qaba’il al ‘Arab al Qadimah wa al Hadithah, 1/3-4, part 1 under the letter Alif, published in 1368 AH.
[9] He is Qais ibn ‘Asim ibn Sinan ibn Maqa’is and his name is al Harith ibn ‘Amr ibn Ka’b ibn Tamim al Tamimi al Minqari, the chief of the Ahl al Wabar. He came to the Messenger salla Llahu ‘alayhi wa sallam with the delegation of the Tamim and converted to Islam along with Qais ibn ‘Asim ibn al Harith al Numairi. (We mentioned this to differentiate between the two.) See al Isabah, 3/252-254, Biography: 7194 and the biography of al Numairi under 7193; al Tabaqat, 1/294-295; al Isti’ab, 3/232-234; Usd al Ghabah, 4/219-220.
[10] See this in al Isabah, 2/188, Biography: 4076; Usd al Ghabah, 3/23.
[11] He came to the Messenger of Allah salla Llahu ‘alayhi wa sallam in the delegation of the Tamim. Khalid ibn al Walid appointed him as a commander when he went to Iraq and he was with al Muthanna ibn Harithah al Shaybani as one of his commanders in the wars of Iraq. See al Isabah, 2/13, Biography: 3083; al Isti’ab, 2/76-77; Usd al Ghabah, 2/259.
[12] The Messenger salla Llahu ‘alayhi wa sallam appointed him and Malik ibn Nuwayrah to be in charge of the Zakat of the Banu Hanzalah and the Banu Yarbu’. He initially followed Sajah, then separated from her and gave his people’s Zakat to Khalid ibn al Walid and apologised to him; and he was a good Muslim. See al Isabah, 3/639, Biography: 9141.
[13] Tarikh al Tabari, 3/267-268. See the story of the delegation of the Banu Tamim to the Prophet salla Llahu ‘alayhi wa sallam in Sirah Ibn Hisham, 2/560-567, and the story of Qais ibn ‘Asim specifically in al Isabah, 3/252-254, Biography: 7194.
[14] Tarikh al Tabari, 3/268.
[15] Al Bidayah wa al Nihayah, 6/360-361; Tarikh al Tabari, 3/269.
[16] The poet of the delegation of the Tamim to the Messenger of Allah salla Llahu ‘alayhi wa sallam. See his lineage and biography in Sirah Ibn Hisham, 2/560-562; al Tabaqat, 1/294, 2/161, 3/254; Usd al Ghabah, 3/411.
[17] Al Kamil, 2/354, 300; Tarikh al Tabari, 3/269, he states that those who fled to him were ‘Utarid and the leader of the Banu Malik, namely Saburah ibn ‘Amr, and that people like them from the Banu Yarbu’ stayed with al Hussain ibn Niyar from the Banu Mazin.
[18] See Tarikh al Tabari, 3/270; al Kamil, 2/354-355.
[19] Aws ibn Khuzaimah al Hujaymi: No biographical data found.
[20] Al Kamil, 2/355, his wording; Tarikh al Tabari, 3/271.
[21] Tarikh al Tabari, 3/271.
[22] Tarikh al Tabari, 3/271.
[23] Al Kamil, 2/354; Tarikh al Tabari, 3/271-272.
[24] The Sama’ah: No biographical data found.
[25] Tarikh al Tabari, 2/76; al Kamil, 2/357.
[26] See Usd al Ghabah, 2/213; al Isti’ab, 1/567; al Isabah, 1/557, Biography: 2752.
[27] The same two sources and locations (al Isti’ab and al Isabah).