Abdullah bin Abbas reported,
A group of Quraysh, the nobles of every clan, gathered to enter the assembly house, and Iblis met them on the way in the form of a venerable old man. When they saw him they said, "Who are you?"He replied, "An old man from Najd. I heard that you were meeting, so I wished to attend with you, and you will not find me lacking in opinion or counsel."They said, "Very well, come in." So he entered with them.He said, "Consider the matter of this man. By Allah, he is on the verge of leaping upon you in your affairs with his mission."One of them said, "Shut him up in chains, then wait for death to overtake him, until he perishes as the poets before him perished, Zuhayr and Nabighah. He is nothing but one of their kind."At this the enemy of Allah, the old man from Najd, cried out and said, "By Allah, that is no plan for you. By Allah, his Lord will bring him out of his prison to his companions, and they will soon rush upon him and snatch him from your hands and shield him from you. I would not feel safe that they might drive you out of your own land."They said, "Then think of something else."Another said, "Expel him from among you and be rid of him. Once he has gone out, whatever he does and wherever he ends up will not harm you. When his mischief is away from you, you will have relief, and his business will be with people other than yourselves."The old man from Najd said, "By Allah, that is no plan for you either. Have you not seen the sweetness of his speech, the fluency of his tongue, and how his words seize the hearts of those who hear them? By Allah, if you do that, then he will go around among the Arabs and they will rally to him against you, and then he will come to you and drive you from your land and kill your nobles."They said, "By Allah, he speaks the truth. So look for some plan other than this."Then Abu Jahl said, "By Allah, I will give you an opinion the like of which I do not think you have yet seen, and I see no alternative to it."They asked, "And what is it?"He said, "We take from every clan a youth of good standing, young and strong. Then each of these young men is given a sharp sword, and they strike him all together, as though with the blow of a single man. When they have killed him, his blood will be spread among all the clans, and I do not think this branch of Bani Hashim would be able to make war on all of Quraysh. When they see that, they will accept blood money, and we shall have relief and be rid of his mischief."The old man from Najd said, "By Allah, this is the plan. The right word is what this young man has said. I see no other course."So they parted upon that, all resolved on it.Then Jibreel came to the Prophet ﷺ and commanded him not to sleep that night in the bed where he usually slept, and Allah gave him permission at that point to depart. After he arrived in Madinah, Allah revealed to him Surah Anfal, reminding him of His favors upon him and of His care for him, "And when those who disbelieved plotted against you, to imprison you or kill you or drive you out. They plotted, and Allah plotted, and Allah is the best of plotters" [Anfal 8:30]. And concerning their words, "Wait for death to overtake him, until he perishes as the poets before him perished," He revealed, "Or do they say, a poet for whom we await the calamity of death?" [Tur 52:30]. That day used to be called the Day of Crowding, because of the plan they agreed upon.
Azami 8666
Hasanعن ابن عباس قال
إن نفرا من قريش من أشراف كل قبيلة اجتمعوا ليدخلوا دار الندوة، فاعترضهم إبليس في صورة شيخ جليل، فلما رأوه قالوا: من أنت؟ قال: شيخ من نجد، سمعت أنكم اجتمعتم فأردت أن أحضر كم ولن يعدمكم مني رأي ونصح، قالوا: أجل، ادخل، فدخل معهم، فقال: انظروا شأن هذا الرجل، والله ليوشكن أن يواثبكم في أموركم بأمره، قال: فقال قائل: احبسوه في وثاق، ثم تربصوا به ريب المنون حتى يهلك كما هلك من كان قبله من الشعراء، زهير والنابغة إنما هو كأحدهم. قال: فصرخ عدو الله الشيخ النجدي، فقال: والله ما هذا لكم برأي، والله ليخرجنه ربه من محبسه إلى أصحابه، فليوشكن أن يثبوا عليه حتى يأخذوه من أيديكم فيمنعوه منكم، فما آمن عليكم أن يخرجوكم من بلادكم، قالوا: فانظروا غير هذا، قال: فقال قائل: أخرجوه من بين أظهر كم تستريحوا منه، فإذا إذا خرج لن يضركم ما صنع وأين وقع، إذا غاب عنكم أذاه واسترحتم، وكان أمره في غيركم، فقال الشيخ النجدي: والله ما هذا لكم برأي، ألم تروا حلاوة قوله، وطلاقة لسانه، وأخذ القلوب ما تسمع من حديثه والله لئن فعلتم ثم استعرض العرب، لتجتمعن عليكم، ثم ليأتين إليكم حتى يخرجكم من بلادكم ويقتل أشرافكم، قالوا: صدق والله، فانظروا رأيا غير هذا، قال: فقال أبو جهل: والله لأشيرن عليكم برأي ما أرأكم أبصر تموه بعد، ما أرى غيره، قالوا: وما هو؟ قال: نأخذ من كل قبيلة غلاما وسيطا شابا نهدا، ثم يعطى كل غلام منهم سيفا صارما، ثم يضربونه، ضربة رجل واحد، فإذا قتلوه تفرق دمه في القبائل كلها، فلا أظن هذا الحي من بني هاشم يقدرون على حرب قريش كلها، فإنهم إذا رأوا ذلك قبلوا العقل واسترحنا، وقطعنا عنا أذاه. فقال الشيخ النجدي: هذا والله الرأي، القول ما قال الفتى، لا أرى غيره، قال: فتفرقوا على ذلك وهم مجمعون له. قال: فأتى جبريل النبي ﷺ فأمره ألا يبيت في مضجعه الذي كان يبيت فيه تلك الليلة، وأذن الله له عند ذلك بالخروج، وأنزل عليه بعد قدومه المدينة الأنفال، يذكره نعمه عليه، وبلاءه عنده: {وإذ يمكر بك الذين كفروا ليثبتوك أو يقتلوك أو يخرجوك ويمكرون ويمكر الله والله خير المكرين} [الأنفال: ٣٠] وأنزل في قولهم: تربصوا به ريب المنون حتى يهلك كما هلك من كان قبله من الشعراء: {أم يقولون شاعر نتربص به ريب المنون} [الطور: ٣٠] وكان يسمى ذلك اليوم يوم الزحمة للذي اجتمعوا عليه من الرأي.
Tabari related it in his Tafsir (11/134, 135) from Saeed bin Yahya Umawi, who said, "My father told me, Muhammad bin Ishaq narrated to us from Abdullah bin Abu Najeeh, from Mujahid, from Ibn Abbas," and he related it.The narrators of this chain are trustworthy except for Muhammad bin Ishaq, who is truthful and his hadith is hasan, but he was known to conceal his source in transmission, and here he narrated using the ambiguous form "from." However, the suspicion regarding his concealment is removed, since he explicitly stated that he heard it directly in another narration found in Tabari's Tarikh (2/370), where he said, "Ibn Humayd narrated to us, he said, Salama narrated to us, he said, Muhammad bin Ishaq told me, he said, Ubaydullah bin Abu Najeeh told me, from Mujahid bin Jabr Abu Hajjaj, from Ibn Abbas," and he related it.Ibn Hisham related the hadith from Ibn Ishaq, but added an extra man to the chain, saying, "Ibn Ishaq said, 'One of our companions, whom I do not suspect, told me, from Abdullah bin Abu Najeeh, from Mujahid bin Jabr Abu Hajjaj, and others whom I do not suspect, from Abdullah bin Abbas,' with it." Sirat bin Hisham (1/480).If this chain has been preserved accurately, then perhaps Ibn Ishaq first heard it from Ibn Abu Najeeh through an intermediary, and later heard it from him directly without one.This is supported by the mursal narration of Qatada, extracted in Musannaf Abdul-Razzaq (5/389), from Maamar, from him, with similar wording, and its narrators are trustworthy.Musa bin Uqba mentioned, from Zuhri, who said, "The Messenger of Allah 
remained after the Hajj for the rest of Dhul-Hijjah, then Muharram, then Safar. Then the polytheists of Quraysh gathered to kill him or drive him out, when they suspected he was about to leave, and they learned that Allah 
had provided him and his companions with a refuge and protection. News reached them of those who had embraced Islam, and they saw those among the emigrants who were going out to join him, so they agreed to kill the Messenger of Allah or detain him. Allah then said,"And [remember] when those who disbelieved plotted against you to restrain you, kill you, or expel you. They plot, and Allah plots, and Allah is the best of planners." [Anfal 8:30]News reached him on that very day, when he had gone to Abu Bakr, that they intended to lie in wait for him that night once evening fell. So the Messenger of Allah set out in the depths of the night toward the cave, the cave of Thawr, which is the cave that Allah mentioned in the Book. Ali bin Abu Talib went and lay down on the bed of the Messenger of Allah to conceal his absence. Quraysh spent the night disputing and plotting over which of them would pounce on the person lying on the bed and bind him. This continued until morning, and there they found Ali bin Abu Talib 
. They asked him about the Prophet , and he told them he had no knowledge of him. They then realized that he had indeed fled from them, so they rode out in every direction searching for him."Bayhaqi related this in Dalail (2/466), in this form, as a mursal narration from Zuhri.As for what has been narrated from Ibn Abbas in a lengthy hadith, in which it states that Ali secretly put on the Prophet's garment and then lay down in his place. He said, "The polytheists were throwing stones at the Messenger of Allah . Then Abu Bakr came, while Ali was asleep." He said, "Abu Bakr thought he was the Prophet of Allah, so he said, 'O Prophet of Allah.'" He said, "Ali replied, 'The Prophet of Allah has already gone toward the well of Maymun, so catch up with him.'" He said, "So Abu Bakr set off and entered the cave with him."He said, "Ali was struck with stones just as the Prophet of Allah had been struck, and he writhed in pain, having wrapped his head in the garment without uncovering it until morning came. Then he uncovered his head, and they said, 'You are indeed base. When we threw stones at your companion, he did not writhe, but you writhe.'" We find this objectionable, so it is daif.Ahmad (3061) and Hakim (4/3) both narrated it, each through the route of Abu Awana, from Abu Balaj, from Amr bin Maymun, from Ibn Abbas, who related it, in a lengthy hadith according to Ahmad's version.Hakim abridged it and said, "Its chain is sahih." Abu Dawud Tayalisi and others also narrated it from Abu Awana with additional wording.In its chain is Abu Balaj, whose name is Yahya bin Salim, about whom Bukhari said, "There is something questionable about him."The lengthy hadith that Ahmad related contains, in some of its wording, an evident objectionableness.