Tarikh (al-Tabari) 1005
The Great Expedition of Badr
مَقْتَلُ النَّضْرِ بْنِ الْحَارِثِ، وَعُقْبَةَ بْنِ أَبِي مُعَيْطٍ، لَعَنَهُمَا اللَّهُ قَالَ ابْنُ إِسْحَاقَ: حَتَّى إِذَا كَانَ رَسُولُ اللَّهِ ﷺ بِالصَّفْرَاءِ قُتِلَ النَّضْرُ بْنُ الْحَارِثِ، قَتَلَهُ عَلِيُّ بْنُ أَبِي طَالِبٍ، كَمَا أَخْبَرَنِي بَعْضُ أَهْلِ الْعِلْمِ مَنْ أَهْلِ مَكَّةَ، ثُمَّ خَرَجَ حَتَّى إِذَا كَانَ بِعِرْقِ الظُّبْيَةِ قَتَلَ عُقْبَةَ بْنَ أَبِي مُعَيْطٍ. قَالَ ابْنُ إِسْحَاقَ: فَقَالَ عُقْبَةُ حِينَ أَمَرَ رَسُولُ اللَّهِ ﷺ بِقَتْلِهِ: فَمَنْ لِلصِّبْيَةِ يَا مُحَمَّدُ ؟ قَالَ: النَّارُ. وَكَانَ الَّذِي قَتَلَهُ عَاصِمُ بْنُ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ أَخُو بَنِي عَمْرِو بْنِ عَوْفٍ، كَمَا حَدَّثَنِي أَبُو عُبَيْدَةَ بْنُ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ. وَكَذَا قَالَ مُوسَى بْنُ عُقْبَةَ فِي " مَغَازِيهِ "، وَزَعَمَ أَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَقْتُلْ مِنَ الْأُسَارَى أَسِيرًا غَيْرَهُ. قَالَ: وَلَمَّا أَقْبَلَ إِلَيْهِ عَاصِمُ بْنُ ثَابِتٍ، قَالَ: يَا مَعْشَرَ قُرَيْشٍ، عَلَامَ أُقْتَلُ مِنْ بَيْنِ مَنْ هَاهُنَا ؟ قَالَ: عَلَى عَدَاوَتِكَ اللَّهَ وَرَسُولَهُ. وَقَالَ حَمَّادُ بْنُ سَلَمَةَ، عَنْ عَطَاءِ بْنِ السَّائِبِ، عَنِ الشَّعْبِيِّ، قَالَ: لَمَّا أَمَرَ النَّبِيُّ ﷺ بِقَتْلِ عُقْبَةَ، قَالَ: أَتَقْتُلُنِي يَا مُحَمَّدُ مِنْ بَيْنِ قُرَيْشٍ ؟ قَالَ: نَعَمْ ! أَتَدْرُونَ مَا صَنَعَ هَذَا بِي ؟ جَاءَ وَأَنَا سَاجِدٌ خَلْفَ الْمَقَامِ فَوَضَعَ رَجْلَهُ عَلَى عُنُقِي وَغَمَزَهَا، فَمَا رَفَعَهَا حَتَّى ظَنَنْتُ أَنَّ عَيْنَيَّ سَتَنْدُرَانِ، وَجَاءَ مَرَّةً أُخْرَى بِسَلَى شَاةٍ فَأَلْقَاهُ عَلَى رَأْسِي وَأَنَا سَاجِدٌ، فَجَاءَتْ فَاطِمَةُ فَغَسَلَتْهُ عَنْ رَأْسِي. قَالَ ابْنُ هِشَامٍ: وَيُقَالُ: بَلْ قَتَلَ عُقْبَةَ عَلِيُّ بْنُ أَبِي طَالِبٍ، فِيمَا ذَكَرَهُ الزُّهْرِيُّ وَغَيْرُهُ مِنْ أَهْلِ الْعِلْمِ. قُلْتُ: كَانَ هَذَانِ الرَّجُلَانِ مِنْ شَرِّ عِبَادِ اللَّهِ، وَأَكْثَرِهِمْ كُفْرًا، وَعِنَادًا، وَبَغْيًا، وَحَسَدًا، وَهِجَاءً لِلْإِسْلَامِ وَأَهْلِهِ، لَعَنَهُمَا اللَّهُ، وَقَدْ فَعَلَ. شعر قتيلة بنت الحارث في مقتل أخيها النضر بن الحارث قَالَ ابْنُ هِشَامٍ: فَقَالَتْ قُتَيْلَةُ بِنْتُ الْحَارِثِ، أُخْتُ النَّضْرِ بْنِ الْحَارِثِ فِي مَقْتَلِ أَخِيهَا: يَا رَاكِبًا إِنَّ الْأُثَيْلَ مَظِنَّةٌ مِنْ صُبْحِ خَامِسَةٍ وَأَنْتَ مُوَفَّقُ أَبْلِغْ بِهَا مَيْتًا بِأَنَّ تَحِيَّةً مَا إِنْ تَزَالُ بِهَا النَّجَائِبُ تَخْفِقُ مِنِّي إِلَيْكَ وَعَبْرَةً مَسْفُوحَةً جَادَتْ بِوَاكِفِهَا وَأُخْرَى تَخْنُقُ هَلْ يَسْمَعَنَّ النَّضْرُ إِنْ نَادَيْتُهُ أَمْ كَيْفَ يَسْمَعُ مَيِّتٌ لَا يَنْطِقُ أَمُحَمَّدٌ يَا خَيْرَ ضِنْءِ كَرِيمَةٍ مِنْ قَوْمِهَا وَالْفَحْلُ فَحْلٌ مُعْرِقُ مَا كَانَ ضَرَّكَ لَوْ مَنَنْتَ وَرُبَّمَا مَنَّ الْفَتَى وَهُوَ الْمَغِيظُ الْمُحْنَقُ أَوْ كُنْتَ قَابِلَ فِدْيَةٍ فَلَيُنْفَقَنْ بِأَعَزِّ مَا يَغْلُو بِهِ مَا يُنْفِقُ وَالنَّضْرُ أَقْرَبُ مَنْ أَسَرْتَ قَرَابَةً وَأَحَقُّهُمْ إِنْ كَانَ عِتْقٌ يُعْتَقُ ظَلَّتْ سُيُوفُ بَنِي أَبِيهِ تَنُوشُهُ لِلَّهِ أَرْحَامٌ هُنَالِكَ تُشْقَقُ صَبْرًا يُقَادُ إِلَى الْمَنِيَّةِ مُتْعَبًا رَسْفَ الْمُقَيَّدِ وَهْوَ عَانٍ مُوثَقُ قَالَ ابْنُ هِشَامٍ: وَيُقَالُ، وَاللَّهُ أَعْلَمُ: إِنَّ رَسُولَ اللَّهِ ﷺ لَمَّا بَلَغَهُ هَذَا الشِّعْرُ قَالَ: لَوْ بَلَغَنِي هَذَا قَبْلَ قَتْلِهِ لَمَنَنْتُ عَلَيْهِ. الْحَادِيَ وَالْعِشْرُونَ: قَوْلُهُ ﷺ لَمَّا سَمِعَ شِعْرَ قُتَيْلَةَ بِنْتِ النَّضْرِ: لَوْ بَلَغَنِي شِعْرُهَا قَبْلَ أَنْ أَقْتُلَهُ مَا قَتَلْتُهُ. قَالَ أَبُو عُمَرَ: لَيْسَ مَعْنَى هَذَا النَّدَمَ؛ لِأَنَّهُ ﷺ لَا يَقُولُ وَلَا يَفْعَلُ إِلَّا حَقًّا، وَلَكِنَّ مَعْنَاهُ لَوْ شَفَعَتْ عِنْدِي بِهَذَا الْقَوْلِ لَقَبِلْتُ شَفَاعَتَهَا. الثَّانِي وَالْعِشْرُونَ: قَوْلُ أَبِي الْفَتْحِ: الْمَشْهُورُ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: «مَنْ قَتَلَ قَتِيلًا فَلَهُ سَلَبُهُ» إِنَّمَا كَانَ يَوْمَ حُنَيْنٍ إِلَخْ فِيهِ نَظَرٌ مِنْ وُجُوهٍ: الْأَوَّلُ: فِي صَحِيحِ مُسْلِمٍ حَدِيثُ عَوْفِ بْنِ مَالِكٍ، وَفِيهِ: «فَقُلْتُ: يَا خَالِدُ، أَمَا عَلِمْتَ أَنَّ رَسُولَ اللَّهِ ﷺ قَضَى بِالسَّلَبِ لِلْقَاتِلِ» الْحَدِيثَ، وَفِيهِ أَنَّ ذَلِكَ كَانَ فِي غَزْوَةِ مُؤْتَةَ، وَهِيَ قَبْلَ حُنَيْنٍ. الثَّالِثُ وَالْعِشْرُونَ: وَقَعَ فِي تَفْسِيرِ الْبَغَوِيِّ أَنَّ سَعْدَ بْنَ أَبِي وَقَّاصٍ قَتَلَ يَوْمَ بَدْرٍ سَعِيدَ بْنَ الْعَاصِ بْنِ أُمَيَّةَ، وَالصَّوَابُ: الْعَاصُ بْنُ سَعِيدِ بْنِ الْعَاصِ، وَلَيْسَ فِي قَتْلَى بَدْرٍ مِنَ الْمُشْرِكِينَ مَنْ يُقَالُ لَهُ سَعِيدُ بْنُ الْعَاصِ، وَسَعِيدُ بْنُ الْعَاصِ صَحَابِيٌّ أَدْرَكَ مِنْ حَيَاةِ النَّبِيِّ ﷺ تِسْعَ سِنِينَ، وَوُلِدَ عَامَ الْهِجْرَةِ، وَقَتَلَ عَلِيٌّ أَبَاهُ يَوْمَ بَدْرٍ، وَكَانَ سَعِيدٌ مِنْ أَشْرَافِ بَنِي أُمَيَّةَ وَفُصَحَائِهِمْ وَأَجْوَادِهِمْ، وَأَحَدَ مَنْ كَتَبَ الْمَصَاحِفَ لِعُثْمَانَ، وَوَلَّاهُ عَلَى الْكُوفَةِ، وَغَزَا جُرْجَانَ، وَطَبَرِسْتَانَ، وَافْتَتَحَهُمَا وَلَزِمَ بَيْتَهُ فِي الْفِتْنَةِ.
Translation
✧ The killing of al-Naḍr b. al-Ḥārith and ʿUqbah b. Abī Muʿayṭ, may Allah curse them both Ibn Isḥāq said: When the Messenger of Allah ﷺ was at al-Ṣafrāʾ, al-Naḍr b. al-Ḥārith was killed. ʿAlī b. Abī Ṭālib killed him, as some of the people of knowledge among the people of Makkah informed me. Then he departed until he was at ʿIrq al-Ẓubyā and killed ʿUqbah b. Abī Muʿayṭ. Ibn Isḥāq said: ʿUqbah said when the Messenger of Allah ﷺ ordered his execution: "Who will look after the children, O Muḥammad?" He said: "The Fire." The one who killed him was ʿĀṣim b. Thābit b. Abī al-Aqlaḥ, the brother of the Banū ʿAmr b. ʿAwf, as Abū ʿUbaydah b. Muḥammad b. ʿAmmār b. Yāsir narrated to me. Likewise Mūsā b. ʿUqbah said in his "Maghāzī," and he claimed that the Messenger of Allah ﷺ did not kill any captive other than him. He said: When ʿĀṣim b. Thābit approached him, he said: "O assembly of Quraysh, why am I to be killed from among those who are here?" He said: "Because of your enmity to Allah and His Messenger." Ḥammād b. Salamah said, from ʿAṭāʾ b. al-Sāʾib, from al-Shaʿbī, who said: When the Prophet ﷺ ordered the execution of ʿUqbah, he said: "Will you kill me, O Muḥammad, from among Quraysh?" He said: "Yes! Do you know what this one did to me? He came while I was prostrating behind the Maqām and placed his foot on my neck and pressed it, and he did not lift it until I thought that my eyes would pop out. And he came another time with the placenta of a sheep and threw it on my head while I was prostrating. Fāṭimah came and washed it off my head." Ibn Hishām said: It is also said: Rather, ʿAlī b. Abī Ṭālib killed ʿUqbah, according to what al-Zuhrī and other people of knowledge mentioned. I say: These two men were among the worst of Allah's servants, and the most disbelieving, stubborn, insolent, envious, and satirical of Islam and its people. May Allah curse them, and He has done so. The poetry of Qutaylah bt. al-Ḥārith on the killing of her brother al-Naḍr b. al-Ḥārith Ibn Hishām said: Qutaylah bt. al-Ḥārith, the sister of al-Naḍr b. al-Ḥārith, said concerning the killing of her brother: O rider, al-Uthayl is a likely place from the morning of the fifth day, and you are favored with success Convey with it to a dead man a greeting What noble camels keep flapping with it From me to you, and a copious tear That poured with its downpour, and another that chokes Will al-Naḍr hear if I call him Or how can a dead man hear who does not speak? O Muḥammad, O best scion of a noble woman From her people, and the stallion is a noble stallion What would have harmed you if you had shown grace? And perhaps The youth shows grace while he is enraged and choked Or if you were to accept a ransom, then let it be spent With the dearest thing that is paid for Al-Naḍr is closer in kinship of those you captured And the most deserving of them, if there is any freeing, to be freed The swords of the sons of his father kept reaching for him For Allah, there are wombs that are severed Patience, he is led to death, exhausted Dragging the shackles of the fettered while he is a bound captive Ibn Hishām said: It is said, and Allah knows best, that when the Messenger of Allah ﷺ heard this poetry, he said: "Had this reached me before his killing, I would have granted him grace." The twenty-first: His ﷺ saying when he heard the poetry of Qutaylah bt. al-Naḍr: "Had her poetry reached me before I killed him, I would not have killed him." Abū ʿUmar said: The meaning of this is not regret, because he ﷺ says and does only what is true. Rather, its meaning is: Had she interceded with me with this speech, I would have accepted her intercession. The twenty-second: The saying of Abū al-Fatḥ: The well-known view that the Messenger of Allah ﷺ said: "Whoever kills a killed man, his spoils belong to him" was only on the day of Ḥunayn, etc. There is some objection to this from several aspects: First: In Ṣaḥīḥ Muslim there is the ḥadīth of ʿAwf b. Mālik, in which: "I said: O Khālid, did you not know that the Messenger of Allah ﷺ decreed the spoils for the killer" — the ḥadīth, and in it that this was during the expedition of Muʾtah, which was before Ḥunayn. The twenty-third: It occurred in the commentary of al-Baghawī that Saʿd b. Abī Waqqāṣ killed Saʿīd b. al-ʿĀṣ b. Umayyah on the day of Badr. The correct is: al-ʿĀṣ b. Saʿīd b. al-ʿĀṣ, and there is no one among the polytheist dead of Badr called Saʿīd b. al-ʿĀṣ. Saʿīd b. al-ʿĀṣ was a Companion who lived nine years of the life of the Prophet ﷺ, and he was born in the year of the Hijrah. ʿAlī killed his father on the day of Badr. Saʿīd was one of the nobles of the Banū Umayyah, their most eloquent, and their most generous, and one of those who wrote the maṣāḥif for ʿUthmān. He appointed him over Kufa, and he raided Jurjān and Ṭabaristān and conquered them, and he stayed in his house during the fitnah.
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