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12-71 Ahmad ibn Zyad ibn Ja’far al-Hamedany - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted his father, on the authority of Muhammad ibn Abi Umayr and Ahmad ibn Muhammad ibn Abi Nasr al-Bazanty, on the authority of Aban ibn Uthman al-Ahmar that a group of the elders said, “God’s Prophet (MGB) chose twelve leaders or chiefs from amongst his nation just as many as the Chiefs of Moses (MGB) due to an order delivered by Gabriel. Nine of them were from the Khazraj clan and three of them were from the O’as clan. The ones from the Khazraj clan were as follows: As’ad ibn Zurarah; Al-Bara’ ibn Ma’rur; Abdullah ibn Amr ibn Haraml - the father of Jabir ibn Abdullah; Rafe’a ibn Malik; Sa’ed ibn Ebadat; Al-Monzar ibn Amr; Abdullah ibn Ravaheh; Sa’ed ibn al-Rabi’a; Ibn al-Qavafil Ebadat al-Samit - and what is meant by Ibn al-Qavafil is those noble men of Khazraj in Medina that no one dared bother anyone who lived under their protection. And the men from the Oa’s tribe were as follows: Abul Haysam ibn al-Teyhan; Aseed ibn Hazir; and Sa’ed ibn Khaysama.” I have recorded the detailed account in my book Kitab Al-Nabuwat. The compiler of the book - may God be pleased with him - said, “The word Naqib translated here as leader or chief refers to the heads or chiefs of the tribes. It has also been said that it refers to trustworthy and honest ones who act as a witness for their tribe. The origin of the word Naqib is the word Naqb which refers to an opening, a tunnel or a ditch in the ground or the hills. One is said to be the leader of his tribe or the chief of his tribe, since he constantly questions about the conditions of the people in the tribe. He is the chief like one who questions about hidden secrets. And the meaning of the following words of the Honorable the Exalted God, ‘…Allah did aforetime take a covenant from the Children of Israel, and we appointed twelve leaders among them’ is that God has chosen one chief from each tribe and has made a covenant with them regarding their religion. Some have said that these chiefs were dispatched to the oppressors to find about their conditions and bring back their news to Moses (MGB). They returned and prevented their tribes from fighting with the oppressors, since they had become frightened of their armaments and physical strength. This is a well-known account. However, we have only meant to describe the meaning of the word Naqib here. May God grant success to good works.”
IsnādAhmad ibn Ziyad ibn Ja'far al-Hamdani a rapporté: Nous a informé 'Ali ibn Ibrahim ibn Hashim, de son père, de Muhammad ibn Abi 'Umayr, et Ahmad ibn Muhammad ibn Abi Nasr al-Buzanti, d'Aban ibn 'Uthman al-Ahmar, d'un groupe de dignitaires, qui ont dit: Le Messager d'Allah (que la paix et les bénédictions d'Allah soient sur lui et sa famille) a choisi douze commandants parmi sa communauté, Gabriel les lui a indiqués et lui a ordonné de les choisir, comme Moïse avait choisi neuf commandants des Khazraj et trois des Aws. Parmi les Khazraj: As'ad ibn Zararah, al-Bara' ibn Ma'rur, Abdullah ibn 'Amr ibn Haram, ad-Dajjal ibn 'Abdullah, Rifa'ah ibn Malik, Sa'd ibn 'Ubadah, al-Mundhir ibn 'Amr, et Abdullah ibn Rawaha. Et parmi les Aws: Abu-l-Haytham ibn at-Tihan, Usayd ibn Hudayr, et Sa'd ibn Khaythamah.
Le compilateur de ce livre, qu'Allah soit satisfait de lui, a dit: Le commandant en chef parmi les nobles. Il a été dit qu'il était le garant, et il a été dit qu'il était le digne de confiance, et il a été dit qu'il était le martyr pour son peuple. Et le sens du commandant en chef dans la langue vient de "naqb" qui signifie un large trou. On a dit: le commandant en chef du peuple car il sonde leurs affaires comme il sonde les secrets et les mystères des cœurs. Le sens de la parole d'Allah Le Puissant et Majestueux: "Et Nous avons désigné parmi eux douze commandants" est qu'il a pris de chaque tribu parmi eux un garant pour ce qui a été conclu avec eux dans les affaires de leur religion. Il a été dit qu'ils ont été envoyés aux tyrans pour surveiller leurs affaires et en rendre compte à leur prophète Moïse, et ils sont revenus en interdisant à leur peuple de combattre lorsqu'ils ont vu la force de leurs ennemis et la grandeur de leur création. Et l'histoire est bien connue. Notre intention était de mentionner le sens du commandant en chef dans la langue, et Allah est Celui qui guide vers la vérité.