Tarikh (al-Tabari) 1417
The Conquest of Makkah
ذِكْرُ نَقْضِ قُرَيْشٍ الْعَهْدَ لَمَّا دَخَلَ شَعْبَانُ عَلَى رَأْسِ اثْنَيْنِ وَعِشْرِينَ شَهْرًا مِنْ صُلْحِ الْحُدَيْبِيَةِ، كَلَّمَتْ بَنُو نُفَاثَةَ وَبَنُو بَكْرٍ أَشْرَافَ قُرَيْشٍ أَنْ يُعِينُوهُمْ بِالرِّجَالِ وَالسِّلَاحِ عَلَى عَدُوِّهِمْ مِنْ خُزَاعَةَ، وَذَكَّرُوهُمُ الْقَتْلَى الَّذِينَ أَصَابَتْ خُزَاعَةُ مِنْهُمْ، وَأَرَادُوا أَنْ يُصِيبُوا مِنْهُمْ ثَأَرَ أُولَئِكَ النَّفَرِ الَّذِينَ أَصَابُوا مِنْهُمْ فِي بَنِي الْأَسْوَدِ بْنِ رزْنٍ، وَنَاشَدُوهُمْ بِأَرْحَامِهِمْ، وَأَخْبَرُوهُمْ بِدُخُولِهِمْ فِي عِقْدِهِمْ وَعَدَمِ الْإِسْلَامِ، وَدُخُولِ خُزَاعَةَ فِي عَقْدِ مُحَمَّدٍ وَعَهْدِهِ، فَوَجَدُوا الْقَوْمَ إِلَى ذَلِكَ سِرَاعًا، إِلَّا أَنَّ أَبَا سُفْيَانِ بْنَ حَرْبٍ لَمْ يُشَاوِرْ فِي ذَلِكَ وَلَمْ يُعْلِمْ، وَيُقَالُ إِنَّهُمْ ذَاكَرُوهُ فَأَبَى ذَلِكَ، فَأَعَانُوا بِالسِّلَاحِ وَالْكُرَاعِ وَالرِّجَالِ، وَدَسُّوا ذَلِكَ سِرًّا لِئَلَّا تَحْذَرَ خُزَاعَةُ، وَخُزَاعَةُ آمِنُونَ غَارُونَ لِحَالِ الْمُوَادَعَةِ، وَلِمَا حَجَزَ الْإِسْلَامُ بَيْنَهُمْ. ثُمَّ اتْعَدَّتْ قُرَيْشٌ وَبَنُو بَكْرٍ وَبَنُو نُفَاثَةَ الْوَتِيرَ، وَهُوَ مَوْضِعٌ أَسْفَلَ مَكَّةَ، وَهُوَ مَنَازِلُ خُزَاعَةَ فَوَافَوا لِلْمِيعَادِ فِيهِمْ رِجَالٌ مِنْ قُرَيْشٍ مِنْ كِبَارِهِمْ مُتَنَكِّرُونَ مُنْتَقِبُونَ، صَفْوَانُ بْنُ أُمَيَّةَ، وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ، وَحُوَيْطِبُ بْنُ عَبْدِ الْعُزَّى، وَشَيْبَةُ بْنُ عُثْمَانَ - وَأَسْلَمُوا بَعْدَ ذَلِكَ - وَمِكْرِزُ بْنُ حَفْصٍ، وَأَجْلَبُوا مَعَهُمْ أَرِقَّاءَهُمْ، وَرَأْسَ بَنِي بَكْرٍ نَوْفَلَ بْنَ مُعَاوِيَةَ الدَّئِلِيَّ - وَأَسْلَمَ بَعْدَ ذَلِكَ - فَبَيَّتُوا خُزَاعَةَ لَيْلًا وَهُمْ غَارُونَ آمِنُونَ - وَعَامَّتُهُمْ صِبْيَانُ وَنِسَاءٌ وَضُعَفَاءُ الرِّجَالِ، وَهُمْ عَلَى مَاءٍ لَهُمْ بِأَسْفَلِ مَكَّةَ يُقَالُ لَهُ: الْوَتِيرُ فَلَمْ يَزَالُوا يَقْتُلُونَهُمْ حَتَّى انْتَهَوْا إِلَى أَنْصَابِ الْحَرَمِ، فَقَالَ أَصْحَابُ نَوْفَلِ بْنِ مُعَاوِيَةَ لَهُ: يَا نَوْفَلُ إِلَهَكَ إِلَهَكَ قَدْ دَخَلْتَ الْحَرَمَ! فَقَالَ: كَلِمَةٌ عَظِيمَةٌ، لَا إِلَهَ لِي الْيَوْمَ، يَا بَنِي بَكْرٍ، لَعَمْرِي إِنَّكُمْ لَتَسْرِقُونَ الْحَاجَّ فِي الْحَرَمِ، أَفَلَا تُدْرِكُونَ ثَأْرَكُمْ مِنْ عَدُوِّكُمْ، وَلَا يَتَأَخَّرُ أَحَدٌ مِنْكُمْ بَعْدَ يَوْمِهِ عَنْ ثَأْرِهِ ؟ ! وَقَدْ أَصَابُوا مِنْهُمْ لَيْلَةَ بَيَّتُوهُمْ بِالْوَتِيرِ رَجُلًا يُقَالُ لَهُ مُنَبِّهٌ وَكَانَ مُنَبِّهٌ رَجُلًا مَفْئُودًا خَرَجَ هُوَ وَرَجُلٌ مِنْ قَوْمِهِ يُقَالُ لَهُ تَمِيمُ بْنُ أَسَدٍ وَقَالَ لَهُ مُنَبِّهٌ: يَا تَمِيمُ، اُنْجُ بِنَفْسِكَ، فَأَمَّا أَنَا فَوَاَللَّهِ إنِّي لَمَيِّتٌ، قَتَلُونِي أَوْ تَرَكُونِي، لَقَدْ انْبَتَّ فُؤَادِي، وَانْطَلَقَ تَمِيمٌ فَأَفْلَتْ، وَأَدْرَكُوا مُنَبِّهًا فَقَتَلُوهُ. فَلَمَّا انْتَهَتْ خُزَاعَةُ إِلَى الْحَرَمِ دَخَلَتْ دَارَ بَدِيلِ بْنِ وَرْقَاءَ، وَدَارُ مَوْلًى لَهُمْ يُقَالُ لَهُ رَافِعُ الْخُزَاعِيينَ، وَانْتَهَوْا بِهِمْ فِي عمَايةِ الصُّبْحِ، وَدَخَلَتْ رُؤَسَاءُ قُرَيْشٍ مَنَازِلَهُمْ وَهُمْ يَظُنُّونَ أَنَّهُمْ لَا يَعْرِفُونَ، وَأَنَّهُ لَا يَبْلُغُ هَذَا رَسُولَ اللَّهِ ﷺ وَأَصْبَحَتْ خُزَاعَةُ مُقَتَّلِينَ عَلَى بَابِ بَدِيلٍ وَرَافِعٍ. وَقَالَ سُهَيْلُ بْنُ عَمْرٍو لِنَوْفَلِ بْنِ الْحَرْثِ: قَدْ رَأَيْتَ الَّذِي صَنَعْنَا بِكَ وَبِأَصْحَابِكَ وَمَنْ قَتَلْتَ مِنَ الْقَوْمِ، وَأَنْتَ قَدْ حَصَدْتَهُمْ تُرِيدُ قَتْلَ مَنْ بَقِيَ، وَهَذَا مَا لَا نُطَاوِعُكَ عَلَيْهِ، فَاتْرُكْهُمْ فَتَرَكَهُمْ، فَخَرَجُوا وَنَدِمَتْ قُرَيْشٌ، وَنَدِمُوا عَلَى مَا صَنَعُوا، وَعَرَفُوا أَنَّ هَذَا الَّذِي صَنَعُوهُ نَقْضٌ لِلذِّمَّةِ وَالْعَهْدِ الَّذِي بَيْنَهُمْ وَبَيْنَ رَسُولِ اللَّهِ ﷺ وَجَاءَ الْحَارِثُ بْنُ هِشَامٍ، وَعَبْدُ اللَّهِ بْنُ أَبِي رَبِيعَةَ إِلَى صَفْوَانَ بْنِ أُمَيَّةَ، وَإِلَى سُهَيْلِ بْنِ عَمْرٍو وَعِكْرِمَةَ بْنِ أَبِي جَهْلٍ فَلَامُوهُمْ بِمَا صَنَعُوا مِنْ عَوْنِهِمْ بَنِي بَكْرٍ عَلَى خُزَاعَةَ - وَقَالُوا: إِنَّ بَيْنَكُمْ وَبَيْنَ مُحَمَّدٍ مُدَّةً وَهَذَا نَقْضٌ لَهَا. وَقِيلَ: كَانَ سَبَبُ ذَلِكَ أَنَّ رَجُلًا مِنْ خُزَاعَةَ سَمِعَ رَجُلًا مِنْ بَكْرٍ يُنْشِدُ هِجَاءَ النَّبِيِّ ﷺ فَشَجَّهُ، فَهَاجَ الشَّرُّ بَيْنَهُمْ وقَالَ تَمِيمُ بْنُ أَسَدٍ يَعْتَذِرُ مِنْ فِرَارِهِ عَنْ مُنَبِّهٍ لَمَّا رَأَيْتُ بَنِي نُفَاثَةَ أَقْبَلُوا يَغْشَوْنَ كُلَّ وَتِيرَةٍ وَحِجَابِ صَخْرًا وَرَزْنًا لَا عَرِيبَ سِوَاهُمْ يُزْجُونَ كُلَّ مُقَلَّصٍ خَنَّابِ وَذَكَرْتُ ذَحْلًا عِنْدَنَا مُتَقَادِمًا فِيمَا مَضَى مِنْ سَالِفِ الْأَحْقَابِ ونَشَيْتُ رِيحَ الْمَوْتِ مِنْ تِلْقَائِهِمْ وَرَهِبْتُ وَقْعَ مُهَنَّدٍ قَضَّابِ وَعَرَفْتُ أَنْ مَنْ يَثْقَفُوهُ يَتْرُكُوا لَحْمًا لِمُجْرِيَةٍ وَشِلْوَ غُرَابِ قَوَّمْتُ رِجْلًا لَا أَخَافُ عِثَارَهَا وَطَرَحْتُ بِالْمَتْنِ الْعَرَاءِ ثِيَابِي وَنَجَوْتُ لَا يَنْجُو نَجَائِي أحْقَبٌ عِلْجٌ أَقَبُّ مُشَمِّرُ الْأَقْرَابِ تَلْحَى وَلَوْ شَهِدَتْ لَكَانَ نَكِيرُهَا بَوْلًا يَبُلُّ مَشَافِرَ الْقَبْقَابِ الْقَوْمُ أَعْلَمُ مَا تَرَكْتُ مُنَبِّهًا عَنْ طِيبِ نَفْسٍ فَاسْأَلِي أَصْحَابِي [ شِعْرُ الْأَخْزَرِ فِي الْحَرْبِ بَيْنَ كِنَانَةَ وَخُزَاعَةَ ] قَالَ ابْنُ إسْحَاقَ: وَقَالَ الْأَخْزَرُ بْنُ لُعْطٍ الدِّيلِيُّ فِيمَا كَانَ بَيْنَ كِنَانَةَ وَخُزَاعَةَ فِي تِلْكَ الْحَرْبِ: أَلَا هَلْ أَتَى قُصْوَى الْأَحَابِيشِ أَنَّنَا رَدَدْنَا بَنِي كَعْبٍ بِأَفْوَقِ نَاصِلِ حَبَسْنَاهُمْ فِي دَارَةِ الْعَبْدِ رَافِعٍ وَعِنْدَ بُدَيْلٍ مَحْبِسًا غَيْرَ طَائِلِ بِدَارِ الذَّلِيلِ الْآخِذِ الضَّيْمِ بَعْدَمَا شَفَيْنَا النَّفُوسَ مِنْهُمْ بِالْمَنَاصِلِ حَبَسْنَاهُمْ حَتَّى إذَا طَالَ يَوْمُهُمْ نَفَحْنَا لَهُمْ مِنْ كُلِّ شِعْبٍ بِوَابِلِ نُذَبِّحْهُمُ ذَبْحَ التُّيُوسِ كَأَنَّنَا أَسُودٌ تَبَارَى فِيهِمْ بِالْقَوَاصِلِ هُمْ ظَلَمُونَا واعَتَدَوْا فِي مَسِيرِهِمْ وَكَانُوا لَدَى الْأَنْصَابِ أَوَّلَ قَاتِلِ كَأَنَّهُمْ بِالْجِزْعِ إذْ يَطْرُدُونَهُمْ بِفَاثُورَ حُفَّانُ النِّعَامِ الْجَوَافِلِ [ شِعْرُ بُدَيْلٍ فِي الرَّدِّ عَلَى الْأَخْزَرِ ] فَأَجَابَهُ بُدَيْلُ بْنُ عَبْدِ مَنَاةَ بْنِ سَلَمَةَ بْنِ عَمْرِو بْنِ الْأَجَبِّ، وَكَانَ يُقَالُ لَهُ: بُدَيْلُ بْنُ أُمِّ أَصْرَمَ، فَقَالَ: تَفَاقَدَ قَوْمٌ يَفْخَرُونَ وَلَمْ نَدَعْ لَهُمْ سَيِّدًا يَنْدُوهُمُ غَيْرَ نَافِلِ أَمِنْ خِيفَةِ الْقَوْمِ الْأُلَى تَزْدَرِيهِمْ تُجِيزُ الْوَتِيرَ خَائِفًا غَيْرَ آئِلِ وَفِي كُلِّ يَوْمٍ نَحْنُ نَحْبُو حِبَاءَنَا لِعَقْلٍ وَلَا يُحْبَى لَنَا فِي الْمَعَاقِلِ وَنَحْنُ صَبَحْنَا بِالتَّلَاعَةِ دَارَكُمْ بِأَسْيَافِنَا يَسْبِقْنَ لَوْمَ الْعَوَاذِلِ وَنَحْنُ مَنَعْنَا بَيْنَ بَيْضٍ وَعِتْوَدٍ إلَى خَيْفِ رَضْوَى مِنْ مِجَرِّ الْقَنَابِلِ وَيَوْمَ الْغَمِيمِ قَدْ تَكَفَّتَ سَاعِيًا عُبَيْسٌ فَجَعْنَاهُ بِجَلْدٍ حُلَاحِلِ أَأَنْ أَجْمَرَتْ فِي بَيْتِهَا أُمُّ بَعْضِكُمْ بِجُعْمُوسِهَا تَنْزُونَ أَنْ لَمْ نُقَاتِلْ كَذَبْتُمْ وَبَيْتِ اللَّهِ مَا إنْ قَتَلْتُمْ وَلَكِنْ تَرَكْنَا أَمْرَكُمْ فِي بَلَابِلِ قَالَ ابْنُ هِشَامٍ: قَوْلُهُ غَيْرَ نَافِلِ، وَقَوْلُهُ إلَى خَيْفِ رَضْوَى عَنْ غَيْرِ ابْنِ إسْحَاقَ. [ شِعْرُ حَسَّانَ فِي الْحَرْبِ بَيْنَ كِنَانَةَ وَخُزَاعَةَ ] قَالَ ابْنُ هِشَامٍ: وَقَالَ حَسَّانُ بْنُ ثَابِتٍ فِي ذَلِكَ: لَحَا اللَّهُ قَوْمًا لَمْ نَدَعْ مِنْ سَرَاتِهِمْ لَهُمْ أَحَدًا يَنْدُوهُمُ غَيْرَ نَاقِبْ أَخُصْيَيْ حِمَارٍ مَاتَ بِالْأَمْسِ نَوْفَلًا مَتَى كُنْتَ مِفْلَاحًا عَدُوَّ الْحَقَائِبِ وَفِيهَا: أَنَّ أَهْلَ الْعَهْدِ إِذَا حَارَبُوا مَنْ هُمْ فِي ذِمَّةِ الْإِمَامِ وَجِوَارِهِ وَعَهْدِهِ صَارُوا حَرْبًا لَهُ بِذَلِكَ، وَلَمْ يَبْقَ بَيْنَهُمْ وَبَيْنَهُ عَهْدٌ، فَلَهُ أَنْ يُبَيَّتَهُمْ فِي دِيَارِهِمْ، وَلَا يَحْتَاجُ أَنْ يُعْلِمَهُمْ عَلَى سَوَاءٍ، وَإِنَّمَا يَكُونُ الْإِعْلَامُ إِذَا خَافَ مِنْهُمُ الْخِيَانَةَ، فَإِذَا تَحَقَّقَهَا صَارُوا نَابِذِينَ لِعَهْدِهِ. وَفِيهَا: انْتِقَاضُ عَهْدِ جَمِيعِهِمْ بِذَلِكَ، رِدْئِهِمْ وَمُبَاشِرِيهِمْ، إِذَا رَضُوا بِذَلِكَ، وَأَقَرُّوا عَلَيْهِ وَلَمْ يُنْكِرُوهُ فَإِنَّ الَّذِينَ أَعَانُوا بَنِي بَكْرٍ مِنْ قُرَيْشٍ بَعْضُهُمْ، لَمْ يُقَاتِلُوا كُلُّهُمْ مَعَهُمْ، وَمَعَ هَذَا فَغَزَاهُمْ رَسُولُ اللَّهِ ﷺ كُلَّهُمْ، وَهَذَا كَمَا أَنَّهُمْ دَخَلُوا فِي عَقْدِ الصُّلْحِ تَبَعًا، وَلَمْ يَنْفَرِدْ كُلُّ وَاحِدٍ مِنْهُمْ بِصُلْحٍ، إِذْ قَدْ رَضُوا بِهِ وَأَقَرُّوا عَلَيْهِ، فَكَذَلِكَ حُكْمُ نَقْضِهِمْ لِلْعَهْدِ، هَذَا هَدْيُ رَسُولِ اللَّهِ ﷺ الَّذِي لَا شَكَّ فِيهِ كَمَا تَرَى. وَطَرْدُ هَذَا جَرَيَانُ هَذَا الْحُكْمِ عَلَى نَاقِضِي الْعَهْدِ مِنْ أَهْلِ الذِّمَّةِ، إِذَا رَضِيَ جَمَاعَتُهُمْ بِهِ، وَإِنْ لَمْ يُبَاشِرْ كُلُّ وَاحِدٍ مِنْهُمْ مَا يَنْقُضُ عَهْدَهُ ، كَمَا أَجْلَى عمر يَهُودَ خَيْبَرٍ لَمَّا عَدَا بَعْضُهُمْ عَلَى ابْنِهِ وَرَمَوْهُ مِنْ ظَهْرِ دَارٍ فَفَدَعُوا يَدَهُ، بَلْ قَدْ قَتَلَ رَسُولُ اللَّهِ ﷺ جَمِيعَ مُقَاتِلَةِ بَنِي قُرَيْظَةَ، وَلَمْ يَسْأَلْ عَنْ كُلِّ رَجُلٍ مِنْهُمْ هَلْ نَقَضَ الْعَهْدَ أَمْ لَا ؟ وَكَذَلِكَ أَجْلَى بَنِي النَّضِيرِ كُلَّهُمْ، وَإِنَّمَا كَانَ الَّذِي هَمَّ بِالْقَتْلِ رَجُلَانِ، وَكَذَلِكَ فَعَلَ بِبَنِي قَيْنُقَاعَ حَتَّى اسْتَوْهَبَهُمْ مِنْهُ عبد الله بن أبي، فَهَذِهِ سِيرَتُهُ وَهَدْيُهُ الَّذِي لَا شَكَّ فِيهِ، وَقَدْ أَجَمَعَ الْمُسْلِمُونَ عَلَى أَنَّ حُكْمَ الرِّدءِ حُكْمُ الْمُبَاشِرِ فِي الْجِهَادِ ، وَلَا يُشْتَرَطُ فِي قِسْمَةِ الْغَنِيمَةِ وَلَا فِي الثَّوَابِ مُبَاشَرَةُ كُلِّ وَاحِدٍ وَاحِدٍ الْقِتَالَ. وَهَذَا حُكْمُ قُطَّاعِ الطَّرِيقِ ، حُكْمُ رِدْئِهِمْ حُكْمُ مُبَاشِرِهِمْ؛ لِأَنَّ الْمُبَاشِرَ إِنَّمَا بَاشَرَ الْإِفْسَادَ بِقُوَّةِ الْبَاقِينَ، وَلَوْلَاهُمْ مَا وَصَلَ إِلَى مَا وَصَلَ إِلَيْهِ، وَهَذَا هُوَ الصَّوَابُ الَّذِي لَا شَكَّ فِيهِ، وَهُوَ مَذْهَبُ أحمد ومالك وأبي حنيفة وَغَيْرِهِمْ.
Translation
✧ Mention of Quraysh's breaking the covenant When Shaʿbān entered at the head of twenty-two months from the peace of al-Ḥudaybiyah, the Banū Nufāthah and the Banū Bakr spoke to the nobles of Quraysh to aid them with men and weapons against their enemy from Khuzāʿah. They reminded them of the slain whom Khuzāʿah had killed among them, and they desired to take from them the vengeance for those individuals of theirs whom they had killed among the Banū al-Aswad b. Rizn. They adjured them by their wombs, and they informed them of their having entered into their pact and their not having embraced Islam, and of Khuzāʿah's having entered into the pact of Muḥammad and his covenant. They found the people swift toward that, except that Abū Sufyān b. Ḥarb was not consulted in that and was not informed. It is said that they mentioned it to him, and he refused it. So they aided with weapons, horses, and men, and they concealed that secretly lest Khuzāʿah be wary, while Khuzāʿah were secure and heedless because of the state of truce and because Islam had intervened between them. Then Quraysh and the Banū Bakr and the Banū Nufāthah appointed al-Watīr, a place below Makkah, which is the dwelling-place of Khuzāʿah. They came to the appointed time among them with men from Quraysh, from their elders, disguised and veiled: Ṣafwān b. Umayyah, ʿIkrimah b. Abī Jahl, Ḥuwayṭib b. ʿAbd al-ʿUzzā, Shaybah b. ʿUthmān—and they later accepted Islam—and Mikraz b. Ḥafṣ. They brought their slaves with them, and the head of Banū Bakr was Nawfal b. Muʿāwiyah al-Duʾilī—and he later accepted Islam. They fell upon Khuzāʿah at night while they were heedless and secure—most of them being children, women, and weak men—at a watering place of theirs below Makkah called al-Watīr. They did not cease killing them until they reached the boundary stones of the sanctuary. The companions of Nawfal b. Muʿāwiyah said to him: "O Nawfal, your god, your god! You have entered the sanctuary!" He said—a mighty word—: "I have no god today. O Banū Bakr, by my life, you steal from the pilgrims in the sanctuary; will you not attain your vengeance from your enemy? Let none of you delay after this day from his vengeance!" They had killed among them on the night they raided them at al-Watīr a man called Munabbih. Munabbih was a man with a ruptured heart. He went out with a man of his people called Tamīm b. Asad. Munabbih said to him: "O Tamīm, save yourself. As for me, by God, I am dying; they have killed me or left me. My heart has snapped." Tamīm departed and escaped, and they overtook Munabbih and killed him. When Khuzāʿah reached the sanctuary, they entered the house of Budayl b. Warqāʾ and the house of a client of theirs called Rāfiʿ the Khuzāʿī. They reached them in the blindness of dawn, and the leaders of Quraysh entered their dwellings while they thought that they were not recognized and that this would not reach the Messenger of God ﷺ. Khuzāʿah awoke slain at the gate of Budayl and Rāfiʿ. Suhayl b. ʿAmr said to Nawfal b. al-Ḥārith: "You have seen what we have done to you and your companions and whom you have killed of the people, and you have cut them down, desiring to kill those who remain. This is something we will not consent to with you. Leave them." So he left them, and they went out. Quraysh regretted it, and they regretted what they had done, and they knew that what they had done was a violation of the protection and the covenant between them and the Messenger of God ﷺ. Al-Ḥārith b. Hishām and ʿAbd Allāh b. Abī Rabīʿah came to Ṣafwān b. Umayyah and to Suhayl b. ʿAmr and ʿIkrimah b. Abī Jahl and reproached them for what they had done in aiding Banū Bakr against Khuzāʿah—and they said: "Between you and Muḥammad there is a term, and this is a violation of it." It is said that the cause of that was that a man of Khuzāʿah heard a man of Bakr reciting satire against the Prophet ﷺ, and he struck him on the head, and evil was stirred between them. Tamīm b. Asad said, excusing his flight from Munabbih: When I saw Banū Nufāthah advancing, covering every tent and veil, Ṣakhr and Rizn—no stranger besides them— driving every slender, ravenous camel, and I remembered an ancient vengeance among us in the bygone ages of the past, and I smelled the scent of death from their direction, and I feared the blow of a cutting Indian sword, and I knew that those whom they capture they leave as flesh for a devouring bird and a carcass for a crow. I set my foot aright, not fearing its stumbling, and I cast off my garments on the bare ridge, and I escaped as no laden, lean, girt-loin stranger escapes. She would blame; and had she witnessed, her disapproval would be urine wetting the lips of the clogs. The people know best that I did not leave Munabbih willingly; so ask my companions. [Poetry of al-Akhzar about the war between Kinānah and Khuzāʿah] Ibn Isḥāq said: Al-Akhzar b. Luʿṭ al-Duʾilī said concerning what occurred between Kinānah and Khuzāʿah in that war: Has the farthest of the Aḥābīsh heard that we drove back Banū Kaʿb with a notched blade? We detained them in the courtyard of al-ʿAbd Rāfiʿ and at Budayl's, a detention of no avail, in the abode of the abased one who accepts oppression, after we had satisfied our souls with them by the blades. We detained them until, when their day grew long, we poured upon them from every ravine a heavy shower. We slaughter them like the slaughter of he-goats, as if we were lions competing among them with cutting swords. They wronged us and transgressed in their march, and they were at the boundary stones the first to kill. It is as if they, at the bend, when they drive them, at Fāthūr, were young ostriches startled. [Poetry of Budayl in reply to al-Akhzar] Budayl b. ʿAbd Manāh b. Salamah b. ʿAmr b. al-Ajabb answered him—he was called Budayl b. Umm Aṣram—and said: A people boasting have lost one another, and we have not left them a chief to gather them except a base one. Is it from fear of the people whom you despise that you cross al-Watīr fearful, not returning? Every day we bestow our gift for a bloodwit, but none bestows on us in the strongholds. We came upon your abode at al-Talāʿah in the morning with our swords, preceding the blame of blamers. We defended between Bayḍ and ʿItwad up to Khayf Raḍwā from the torrent of the hordes. And on the day of al-Ghamīm, ʿUbays hastened, wrapped up, and we broke him with a stout and firm warrior. Because some of your mothers fumigated in their house with her dung, do you leap up saying we did not fight? You have lied, by the House of God; you did not kill, but we left your affair in confusion. Ibn Hishām said: His saying "except a base one" and his saying "up to Khayf Raḍwā" are from other than Ibn Isḥāq. [Poetry of Ḥassān about the war between Kinānah and Khuzāʿah] Ibn Hishām said: Ḥassān b. Thābit said concerning that: May God curse a people of whose nobles we have left none to gather them except one enfeebled— the two testicles of a donkey that died yesterday is Nawfal; when were you a key to the saddlebags, an enemy of the packs? And in this: that the people of a covenant, when they fight those who are under the protection, neighborhood, and covenant of the Imam, become thereby at war with him, and no covenant remains between them and him. He may raid them by night in their abodes, and he does not need to give them warning on equal terms. Warning only occurs when he fears treachery from them; when he has confirmed it, they become throwers-off of his covenant. And in this: the dissolution of the covenant of all of them by that—their supporters and their direct participants—when they approved of that and acquiesced in it and did not denounce it. For those of Quraysh who aided Banū Bakr were only some of them; not all of them fought with them. Despite this, the Messenger of God ﷺ raided them all. This is like the fact that they entered into the peace agreement collectively, and not every one of them made a separate peace, since they approved of it and acquiesced in it. Likewise is the ruling of their breaking the covenant. This is the way of the Messenger of God ﷺ, about which there is no doubt, as you see. The analog of this is the application of this ruling to those who break the covenant among the people of protection, when their community approves of it, even if not every one of them directly commits what breaks his covenant. Just as ʿUmar expelled the Jews of Khaybar when some of them attacked his son and threw him from a rooftop and maimed his hand. Rather, the Messenger of God ﷺ killed all the fighting men of Banū Qurayẓah and did not ask about every man of them whether he had broken the covenant or not. Likewise he expelled all of Banū al-Naḍīr, though only two men had attempted the killing. Likewise he did with Banū Qaynuqāʿ until ʿAbd Allāh b. Ubayy interceded for them and had them spared. This is his conduct and his way, about which there is no doubt. The Muslims have agreed that the ruling of the supporter is the ruling of the direct participant in jihad, and direct participation in fighting by each one is not required for the division of booty or for reward. And this is the ruling for highway robbers: the ruling of their supporter is the ruling of their direct participant, because the direct participant only commits the corruption by the strength of the others; were it not for them, he would not have attained what he attained. This is the correct view, about which there is no doubt, and it is the school of Aḥmad, Mālik, Abū Ḥanīfah, and others.
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