Tarikh (al-Tabari) 1421
The Conquest of Makkah
إِخْبَارِهِ ﷺ بِأَنَّ أَبَا سُفْيَانَ سَيَقْدمُ لِيُجَدِّدَ الْعَهْدَ فَكَانَ كَمَا أَخْبَرَ وخَرَجَ بُدَيْلُ بْنُ وَرْقَاءَ فِي نَفَرٍ مِنْ خُزَاعَةَ حَتَّى قَدِمُوا عَلَى النَّبِيِّ ﷺ الْمَدِينَةَ، فَنَادَوْهُ وَهُوَ يَغْتَسِلُ، فَقَالَ: يَا لَبَّيْكُمْ ! وَخَرَجَ إِلَيْهِمْ، فَأَخْبَرُوهُ الْخَبَرَ ثُمَّ انْصَرَفُوا رَاجِعِينَ إِلَى مَكَّةَ ورَوَى مُحَمَّدُ بْنُ عُمَرَ عَنْ حِزَامِ بْنِ هِشَامٍ عَنْ أَبِيهِ - رَحِمَهُمَا اللَّهُ - أَنَّ رَسُولَ اللَّهِ - ﷺ قَالَ: «لَكَأَنَّكُمْ بِأَبِي سُفْيَانَ قَدْ جَاءَ يَقُولُ: جَدِّدِ الْعَهْدَ وَزِدْ فِي الْهُدْنَةِ، وَهُوَ رَاجِعٌ بِسُخْطِهِ . وَرَوَى عَبْدُ الرَّزَّاقِ عَنْ نُعَيْمٍ مَوْلَى ابْنِ عَبَّاسٍ، وَابْنُ أَبِي شَيْبَةَ عَنْ عِكْرِمَةَ، وَمُحَمَّدُ بْنُ عُمَرَ عَنْ شُيُوخِهِ، وَاللَّفْظُ لَهُ: أَنَّ الْحَارِثَ بْنَ هِشَامٍ، وَعَبْدَ اللَّهِ بْنَ أَبِي رَبِيعَةَ مَشَيَا إِلَى أَبِي سُفْيَانَ بْنِ حَرْبِ، فَقَالَا: هَذَا أَمْرٌ لَا بُدَّ لَهُ مِنْ أَنَّ يَصْلُحَ، وَاللَّهِ لَئِنْ لَمْ يَصْلُحْ هَذَا الْأَمْرُ لَا يَرُوعُكُمْ إِلَّا مُحَمَّدٌ فِي أَصْحَابِهِ، فَقَالَ أَبُو سُفْيَانَ: قَدْ رَأَتْ هِنْدُ بِنْتُ عُتْبَةَ رُؤْيَا كَرِهَتْهَا وَأَفْظَعَتْهَا. وَخِفْتُ مِنْ شَرِّهَا، قَالُوا: وَمَا هِيَ ؟ قَالَ: رَأَتْ دَمًا أَقْبَلَ مِنَ الْحَجُونِ يَسِيلُ حَتَّى وَقَفَ بِالْخَنْدَمَةِ مَلِيًّا، ثُمَّ كَأَنَّ ذَلِكَ الدَّمَ لَمْ يَكُنْ، فَكَرِهَ الْقَوْمُ الرُّؤْيَا. وَقَالَ أَبُو سُفْيَانَ لَمَّا رَأَى مَا رَأَى مِنَ الشَّرِّ: هَذَا وَاللَّهِ أَمْرٌ لَمْ أَشْهَدْهُ، وَلَمْ أَغِبْ عَنْهُ، لَا يُحْمَلُ هَذَا إِلَّا عَلَيَّ، وَلَا وَاللَّهِ مَا شُووِرْتُ فِيهِ، وَلَا هُوِيتُهُ حِينَ بَلَغَنِي، وَاللَّهِ لَيَغْزُوَنَا مُحَمَّدٌ إِنْ صَدَقَنِي ظَنِّي، وَهُوَ صَادِقِي، وَمَا بُدَّ مِنْ أَنْ آتِيَ مُحَمَّدًا فَأُكَلِّمَهُ أَنْ يَزِيدَ فِي الْهُدْنَةِ وَيُجَدِّدَ الْعَهْدَ. فَقَالَتْ قُرَيْشٌ: قَدْ وَاللَّهِ أَصَبْتَ، وَنَدِمَتْ قُرَيْشٌ عَلَى مَا صَنَعَتْ مِنْ عَوْنِ بَنِي بَكْرٍ عَلَى خُزَاعَةَ، وَتَحَرَّجُوا أَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَدَعْهُمْ حَتَّى يَغْزُوَهُمْ. فَخَرَجَ أَبُو سُفْيَانَ، وَخَرَجَ مَعَهُ مَوْلًى لَهُ عَلَى رَاحِلَتَيْنِ، فَأَسْرَعَ السَّيْرَ وَهُوَ يَرَى أَنَّهُ أَوَّلُ مَنْ خَرَجَ مِنْ مَكَّةَ إِلَى رَسُولِ اللَّهِ ﷺ فَلَقِيَ بُدَيْلَ بْنَ وَرْقَاءَ بِعُسْفَانَ، فَأَشْفَقَ أَبُو سُفْيَانَ أَنْ يَكُونَ بُدَيْلٌ جَاءَ رَسُولَ اللَّهِ ﷺ بَلْ كَانَ الْيَقِينُ عِنْدَهُ، فَقَالَ لِلْقَوْمِ: أَخْبِرُونَا عَنْ يَثْرِبَ مَتَى عَهْدُكُمْ بِهَا ؟ قَالُوا: لَا عِلْمَ لَنَا بِهَا، فَعَلِمَ أَنَّهُمْ كَتَمُوهُ، فَقَالَ: أَمَا مَعَكُمْ مِنْ تَمْرِ يَثْرِبَ شَيْءٌ تُطْعِمُونَاهُ، فَإِنَّ لِتَمْرِ يَثْرِبَ فَضْلًا عَلَى تَمُورُ تِهَامَةَ. قَالُوا: لَا. فَأَبَتْ نَفْسُهُ أَنْ تُقِرَّهُ حَتَّى قَالَ: يَا بُدَيْلُ: هَلْ جِئْتَ مُحَمَّدًا ؟ قَالَ: لَا مَا فَعَلْتُ، وَلَكِنْ سِرْتُ فِي بِلَادِ بَنِي كَعْبٍ وَخُزَاعَةَ مِنْ هَذَا السَّاحِلِ فِي قَتِيلٍ كَانَ بَيْنَهُمْ فَأَصْلَحْتُ بَيْنَهُمْ. فَقَالَ أَبُو سُفْيَانَ: إِنَّكَ - وَاللَّهِ - مَا عَلِمْتُ بَرٌّ وَأَصْلٌ، ثُمَّ قَايَلَهُمْ أَبُو سُفْيَانَ حَتَّى رَاحَ بُدَيْلٌ وَأَصْحَابُهُ، فَجَاءَ أَبُو سُفْيَانَ مَنْزِلَهُمْ فَفَتَّ أَبْعَارَ أَبَاعِرِهِمْ فَوَجَدَ فِيهَا نَوًى مِنْ تَمْرِ عَجْوَةٍ كَأَنَّهَا أَلْسِنَةُ الطَّيْرِ، فَقَالَ أَبُو سُفْيَانَ: أَحْلِفُ بِاللَّهِ لَقَدْ جَاءَ الْقَوْمُ مُحَمَّدًا. وَكَانَ الْقَوْمُ لَمَّا كَانَتِ الْوَقْعَةُ خَرَجُوا مِنْ صُبْحِ ذَلِكَ الْيَوْمِ فَسَارُوا ثَلَاثًا، وَخَرَجُوا مِنْ ذَلِكَ الْيَوْمِ فَسَارُوا إِلَى حَيْثُ لَقِيَهُمْ أَبُو سُفْيَانَ ثَلَاثًا، وَكَانَتْ بَنُو بَكْرٍ قَدْ حَبَسَتْ خُزَاعَةَ فِي دَارَيْ بُدَيْلٍ وَرَافِعٍ ثَلَاثَةَ أَيَّامٍ يُكَلِّمُونَ فِيهِمْ، وَائْتَمَرَتْ قُرَيْشٌ فِي أَنْ يَخْرُجَ أَبُو سُفْيَانَ، فَأَقَامَ يَوْمَيْنِ. فَهَذِهِ خَمْسٌ بَعْدَ مَقْتَلِ خُزَاعَةَ، وَأَقْبَلَ أَبُو سُفْيَانَ حَتَّى دَخَلَ الْمَدِينَةَ، فَدَخَلَ عَلَى ابْنَتِهِ أُمِّ حَبِيبَةَ زَوْجِ النَّبِيِّ ﷺ فَأَرَادَ أَنْ يَجْلِسَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ﷺ فَطَوَتْهُ دُونَهُ. فَقَالَ: يَا بُنَيَّةُ!! أَرَغِبْتِ بِهَذَا الْفِرَاشِ عَنِّي أَوْ بِي عَنْهُ ؟ قَالَتْ: بَلْ هُوَ فِرَاشُ رَسُولِ اللَّهِ ﷺ وَأَنْتَ امْرُؤٌ مُشْرِكٌ نَجِسٌ، فَلَمْ أُحِبَّ أَنْ تَجْلِسَ عَلَى فِرَاشِ رَسُولِ اللَّهِ ﷺ قَالَ: يَا بُنَيَّةُ لَقَدْ أَصَابَكِ بَعْدِي شَرٌّ، فَقَالَتْ: بَلْ هَدَانِي اللَّهُ لِلْإِسْلَامِ. وَأَنْتَ يَا أَبَتِ سَيِّدُ قُرَيْشٍ وَكَبِيرُهَا، كَيْفَ يَسْقُطُ عَنْكَ الدُّخُولُ فِي الْإِسْلَامِ، وَأَنْتَ تَعْبُدُ حَجَرًا لَا يَسْمَعُ وَلَا يُبْصِرُ ؟ فَقَامَ مِنْ عِنْدِهَا، فَأَتَى رَسُولَ اللَّهِ ﷺ وَهُوَ فِي الْمَسْجِدِ، فَقَالَ: يَا مُحَمَّدُ!! إِنِّي كُنْتُ غَائِبًا فِي صُلْحِ الْحُدَيْبِيَةِ فَاشْدُدِ الْعَهْدَ، وَزِدْنَا فِي الْمُدَّةِ، فَقَالَ رَسُولُ اللَّهِ ﷺ «فَلِذَلِكَ جِئْتَ يَا أَبَا سُفْيَانَ ؟ ” قَالَ: نَعَمْ. فَقَالَ رَسُولُ اللَّهِ ﷺ: «هَلْ كَانَ مَنْ قِبَلِكُمْ مِنْ حَدَثٍ ؟ قَالَ مَعَاذَ اللَّهِ نَحْنُ عَلَى عَهْدِنَا وَصُلْحِنَا يَوْمَ الْحُدَيْبِيَةِ لَا نُغَيِّرُ وَلَا نُبَدِّلُ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «فَنَحْنُ عَلَى مُدَّتِنَا وَصُلْحِنَا يَوْمَ الْحُدَيْبِيَةِ لَا نُغَيِّرُ وَلَا نُبَدِّلُ فَأَعَادَ أَبُو سُفْيَانَ عَلَى رَسُولِ اللَّهِ ﷺ الْقَوْلَ، فَلَمْ يَرُدَّ عَلَيْهِ شَيْئًا. فَذَهَبَ إِلَى أَبِي بَكْرٍ ؓ فَكَلَّمَهُ وَقَالَ: تُكَلِّمُ مُحَمَّدًا أَوْ تُجِيرُ أَنْتَ بَيْنَ النَّاسِ، فَقَالَ أَبُو بَكْرٍ: جِوَارِي فِي جِوَارِ رَسُولِ اللَّهِ ﷺ زَادَ ابْنُ عُقْبَةَ: وَاللَّهِ لَوْ وَجَدْتُ الذَّرَّ تُقَاتِلُكُمْ لَأَعَنْتُهَا عَلَيْكُمْ. فَأَتَى عُمَرَ بْنَ الْخَطَّابِ ؓ فَكَلَّمَهُ بِمِثْلِ مَا كَلَّمَ بِهِ أَبَا بَكْرٍ، فَقَالَ: أَنَا أَشْفَعُ لَكُمْ عِنْدَ رَسُولِ اللَّهِ - ﷺ !! فَوَ اللَّهِ لَوْ لَمْ أَجِدْ إِلَّا الذَّرَّ لَجَاهَدْتُكُمْ بِهِ، مَا كَانَ مِنْ حِلْفِنَا جَدِيدًا فَأَخْلَقَهُ اللَّهُ، وَمَا كَانَ مِنْهُ مَتِينًا فَقَطَعَهُ اللَّهُ، وَمَا كَانَ مِنْهُ مَقْطُوعًا فَلَا وَصَلَهُ اللَّهُ. فَقَالَ أَبُو سُفْيَانَ جُوزِيتَ مِنْ ذِي رَحِمٍ شَرًّا. فَأَتَى عُثْمَانَ بْنَ عَفَّانَ ؓ فَقَالَ إِنَّهُ لَيْسَ فِي الْقَوْمِ أَحَدٌ أَقْرَبَ رَحِمًا مِنْكَ، فَزِدْ فِي الْمُدَّةِ، وَجَدِّدِ الْعَهْدَ، فَإِنَّ صَاحِبَكَ لَا يَرُدُّهُ عَلَيْكَ أَبَدًا، فَقَالَ عُثْمَانُ: جِوَارِي فِي جِوَارِ رَسُولِ اللَّهِ - ﷺ. فَأَتَى عَلِيًّا ؓ فَقَالَ: يَا عَلِيُّ إِنَّكَ أَمَسُّ الْقَوْمِ بِي رَحِمًا، وَإِنِّي جِئْتُ فِي حَاجَةٍ فَلَا أَرْجِعُ كَمَا جِئْتُ خَائِبًا، فَاشْفَعْ لِي إِلَى مُحَمَّدٍ. فَقَالَ: وَيْحَكَ يَا أَبَا سُفْيَانَ ! وَاللَّهِ لَقَدْ عَزَمَ رَسُولُ اللَّهِ ﷺ عَلَى أَمْرٍ مَا نَسْتَطِيعُ أَنْ نُكَلِّمَهُ فِيهِ، فَأَتَى سَعْدَ بْنَ عُبَادَةَ ؓ فَقَالَ: يَا أَبَا ثَابِتٍ أَنْتَ سَيِّدُ هَذِهِ الْبُحَيْرَةِ فَأَجِرْ بَيْنَ النَّاسِ، وَزِدْ فِي الْمُدَّةِ، فَقَالَ سَعْدٌ: جِوَارِي فِي جِوَارِ رَسُولِ اللَّهِ ﷺ وَمَا يُجِيرُ أَحَدٌ عَلَى رَسُولِ اللَّهِ ﷺ فَأَتَى أَشْرَافَ قُرَيْشٍ وَالْأَنْصَارَ فَكُلُّهُمْ يَقُولُ جِوَارِي فِي جِوَارِ رَسُولِ اللَّهِ ﷺ مَا يُجِيرُ أَحَدٌ عَلَى رَسُولِ اللَّهِ ﷺ فَمَا أَيسَ مِمَّا عِنْدَهُمْ، دَخَلَ عَلَى فَاطِمَةَ الزَّهْرَاءِ ؓ وَالْحَسَنُ غُلَامٌ يَدِبُّ بَيْنَ يَدَيْهَا فَقَالَ: يَا بِنْتَ مُحَمَّدٍ، هَلْ لَكِ أَنْ تُجِيرِي بَيْنَ النَّاسِ ؟ فَقَالَتْ: إِنَّمَا أَنَا امْرَأَةٌ، وَأَبَتْ عَلَيْهِ، فَقَالَ: مُرِي ابْنَكِ هَذَا - أَيِ الْحَسَنَ بْنَ عَلِيٍّ ؓ فَيُجِيرُ بَيْنَ النَّاسِ، فَيَكُونُ سَيِّدَ الْعَرَبِ إِلَى آخِرِ الدَّهْرِ. قَالَتْ: وَاللَّهِ مَا بَلغَ ابْنِي ذَلِكَ أَنْ يُجِيرَ بَيْنَ النَّاسِ، وَمَا يُجِيرُ أَحَدٌ عَلَى رَسُولِ اللَّهِ - ﷺ. فَقَالَ لَعَلِيٍّ: يَا أَبَا الْحَسَنِ !! إِنَّ أَرَى الْأُمُورَ قَدِ اشْتَدَّتْ عَلَيَّ فَانْصَحْنِي، قَالَ: وَاللَّهِ مَا أَعْلَمُ شَيْئًا يُغْنِي عَنْكَ شَيْئًا، وَلَكِنَّكَ سَيِّدُ بَنِي كِنَانَةَ وَقَالَ: صَدَقْتَ، وَأَنَا كَذَلِكَ. قَالَ: فَقُمْ فَأَجِرْ بَيْنَ النَّاسِ ثُمَّ الْحَقْ بِأَرْضِكَ، قَالَ: أَوَتَرَى ذَلِكَ مُغْنِيًا عَنِّي شَيْئًا ؟ قَالَ: لَا وَاللَّهِ، وَلَكِنْ لَا أَجِدُ لَكَ غَيْرَ ذَلِكَ، فَقَامَ أَبُو سُفْيَانَ فِي الْمَسْجِدِ، فَقَالَ: أَيُّهَا النَّاسُ إِنِّي قَدْ أُجِرْتُ بَيْنَ النَّاسِ وَلَا وَاللَّهِ مَا أَظُنُّ أَنْ يَخْفِرَنِي أَحَدٌ، ثُمَّ دَخَلَ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا مُحَمَّدُ إِنِّي قَدْ أُجِرْتُ بَيْنَ النَّاسِ فَقَالَ رَسُولُ اللَّهِ ﷺ: «أَنْتَ تَقُولُ ذَلِكَ يَا أَبَا حَنْظَلَةَ!!” ثُمَّ رَكِبَ بَعِيرَهُ وَانْطَلَقَ. وَكَانَ قَدِ احْتَبَسَ وَطَالَتْ غَيْبَتُهُ، وَكَانَتْ قُرَيْشٌ قَدِ اتَّهَمَتْهُ حِينَ أَبْطَأَ أَشَدَّ التُّهْمَةِ، قَالُوا: وَاللَّهِ إِنَّا نَرَاهُ قَدْ صَبَأَ، وَاتَّبَعَ مُحَمَّدًا سِرًّا وَكَتَمَ إِسْلَامَهُ. فَلَمَّا دَخَلَ عَلَى هِنْدٍ امْرَأَتِهِ لَيْلًا، قَالَتْ: لَقَدِ احْتَبَسْتَ حَتَّى اتَّهَمَكَ قَوْمُكَ، فَإِنْ كُنْتَ مَعَ الْإِقَامَةِ جِئْتهمْ بِنُجْحٍ فَأَنْتَ الرَّجُلُ، ثُمَّ دَنَا مِنْهَا فَجَلَسَ مَجْلِسَ الرَّجُلِ مِنِ امْرَأَتِهِ. فَقَالَتْ مَا صَنَعْتَ ؟ فَأَخْبَرَهَا الْخَبَرَ، وَقَالَ: لَمْ أَجِدْ إِلَّا مَا قَالَ لِي عَلِيٌّ، فَضَرَبَتْ بِرِجْلِهَا فِي صَدْرِهِ وَقَالَتْ: قُبِّحْتَ مِنْ رَسُولِ قَوْمٍ، فَمَا جِئْتَ بِخَيْرٍ. فَلَمَّا أَصْبَحَ أَبُو سُفْيَانَ حَلَقَ رَأَسَهُ عِنْدَ إِسَافَ وَنَائِلَةَ، وَذَبَحَ لَهُمَا، وَجَعَلَ يَمْسَحُ بَالدَّمِ. رُؤُوسِهِمَا وَيَقُولُ: لَا أُفَارِقُ عِبَادَتَكُمَا حَتَّى أَمُوتَ عَلَى مَا مَاتَ عَلَيْهِ أَبِي، إِبْرَاءً لِقُرَيْشٍ مِمَّا اتَّهَمُوهُ بِهِ، فَلَمَّا رَأَتْهُ قُرَيْشٌ، قَامُوا إِلَيْهِ فَقَالُوا: مَا وَرَاءَكَ ؟ هَلْ جِئْتَ بِكِتَابٍ مِنْ مُحَمَّدٍ أَوْ زِيَادَةٍ فِي مُدَّةِ مَا نَأْمَنُ بِهِ أَنْ يَغْزُوَنَا مُحَمَّدٌ ؟ فَقَالَ: وَاللَّهِ لَقَدْ أَبِى عَلَيَّ، وَفِي لَفْظٍ: لَقَدْ كَلَّمْتُهُ، فَوَ اللَّهِ مَا رَدَّ عَلَيَّ شَيْئًا، وَكَلَّمْتُ أَبَا بَكْرٍ فَلَمْ أَجِدْ فِيهِ خَيْرًا، ثُمَّ جِئْتُ ابْنَ الْخَطَّابِ ؓ فَوَجَدْتُهُ أَدْنَى الْعَدْو، وَقَدْ كَلَّمْتُ عِلْيَةَ أَصْحَابِهِ، فَمَا قَدَرْتُ عَلَى شَيْءٍ مِنْهُمْ إِلَّا أَنَّهُمْ يَرْمُونَنِي بِكَلِمَةٍ وَاحِدَةٍ، وَمَا رَأَيْتُ قَوْمًا أَطْوَعَ لِمَلِكٍ عَلَيْهِمْ مِنْهُمْ لَهُ، إِلَّا أَنَّ عَلِيًّا لَمَّا ضَاقَتْ بِي الْأُمُورُ قَالَ: أَنْتَ سَيِّدُ بَنِي كِنَانَةَ، فَأَجِرْ بَيْنَ النَّاسِ، فَنَادَيْتُ بِالْجِوَارِ، فَقَالَ مُحَمَّدٌ «أَنْتَ تَقُولُ ذَلِكَ يَا أَبَا حَنْظَلَةَ!! لَمْ يَزِدْنِي قَالُوا: رَضِيتَ بِغَيْرِ رِضًى، وَجِئْتَ بِمَا لَا يُغْنِي عَنَّا وَلَا عَنْكَ شَيْئًا، وَلَعَمْرُ اللَّهِ مَا جِوَارُكَ بِجَائِزٍ، وَإِنَّ إِخْفَارَكَ عَلَيْهِمْ لَهَيِّنٌ، مَا زَادَ عَلَى مَنْ أَنْ لَعِبَ بِكَ تَلَعُّبًا. قَالَ: وَاللَّهِ مَا وَجَدْتُ غَيْرَ ذَلِكَ. فَزَعَمُوا - وَاللَّهُ أَعْلَمُ - أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ حِينَ أَدْبَرَ أَبُو سُفْيَانَ: " اللَّهُمَّ خُذْ عَلَى أَسْمَاعِهِمْ وَأَبْصَارِهِمْ، فَلَا يَرَوْنَا إِلَّا بَغْتَةً، وَلَا يَسْمَعُوا بِنَا إِلَّا فَجْأَةً " فَائِدَةٌ ذَكَرَهَا السُّهَيْلِيُّ، تَكَلَّمَ عَلَى قَوْلِ فَاطِمَةَ فِي هَذَا الْحَدِيثِ: وَمَا يُجِيرُ أَحَدٌ عَلَى رَسُولِ اللَّهِ ﷺ. عَلَى مَا جَاءَ فِي الْحَدِيثِ: وَيُجِيرُ عَلَى الْمُسْلِمِينَ أَدْنَاهُمْ قَالَ: وَجْهُ الْجَمْعِ بَيْنَهُمَا، بِأَنَّ الْمُرَادَ بِالْحَدِيثِ مَنْ يُجِيرُ وَاحِدًا أَوْ نَفَرًا يَسِيرًا، وَقَوْلُ فَاطِمَةَ فِيمَنْ يُجِيرُ عَدُوًّا مِنْ غَزْوِ الْإِمَامِ إِيَّاهُمْ، فَلَيْسَ لَهُ ذَلِكَ. قَالَ: كَانَ سُحْنُونُ وَابْنُ الْمَاجِشُونِ يَقُولَانِ: إِنَّ أَمَانَ الْمَرْأَةِ مَوْقُوفٌ عَلَى إِجَازَةِ الْإِمَامِ، لِقَوْلِهِ لِأُمِّ هَانِئٍ: قَدْ أَجَرْنَا مَنْ أَجَرْتِ يَا أُمَّ هَانِئٍ. قَالَ: وَيُرْوَى هَذَا عَنْ عَمْرِو بْنِ الْعَاصِ، وَخَالِدِ بْنِ الْوَلِيدِ، وَقَالَ أَبُو حَنِيفَةَ: لَا يَجُوزُ أَمَانُ الْعَبْدِ . وَفِي قَوْلِهِ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: وَيُجِيرُ عَلَيْهِمْ أَدْنَاهُمْ مَا يَقْتَضِي دُخُولَ الْعَبْدِ وَالْمَرْأَةِ. وَاللَّهُ أَعْلَمُ. وَفِيهَا: أَنَّ الْإِمَامَ وَغَيْرَهُ إِذَا سُئِلَ مَا لَا يَجُوزُ بَذْلُهُ، أَوْ لَا يَجِبُ، فَسَكَتَ عَنْ بِذَلِهِ، لَمْ يَكُنْ سُكُوتُهُ بَذْلًا لَهُ، فَإِنَّ أبا سفيان سَأَلَ رَسُولَ اللَّهِ ﷺ تَجْدِيدَ الْعَهْدِ، فَسَكَتَ رَسُولُ اللَّهِ ﷺ وَلَمْ يُجِبْهُ بِشَيْءٍ، وَلَمْ يَكُنْ بِهَذَا السُّكُوتِ مُعَاهِدًا لَهُ. وَفِيهَا: أَنَّ رَسُولَ الْكُفَّارِ لَا يُقْتَلُ ، فَإِنَّ أبا سفيان كَانَ مِمَّنْ جَرَى عَلَيْهِ حُكْمُ انْتِقَاضِ الْعَهْدِ، وَلَمْ يَقْتُلْهُ رَسُولُ اللَّهِ ﷺ إِذْ كَانَ رَسُولَ قَوْمِهِ إِلَيْهِ.
Translation
✧ His ﷺ informing that Abū Sufyān would come to renew the treaty, and it happened as he informed. And Budayl b. Warqāʾ went out with a group of Khuzāʿah until they came to the Prophet ﷺ in al-Madīnah, and they called to him while he was bathing. He said: “Labbaykum!” And he came out to them, and they informed him of the news, then they turned back returning to Makkah. And Muḥammad b. ʿUmar narrated from Ḥizām b. Hishām from his father—may Allah have mercy on both of them—that the Messenger of Allah ﷺ said: “It is as if you see Abū Sufyān having come saying: Renew the treaty and increase the truce, and he is returning with his displeasure.” And ʿAbd al-Razzāq narrated from Nuʿaym the mawlā of Ibn ʿAbbās, and Ibn Abī Shaybah from ʿIkrimah, and Muḥammad b. ʿUmar from his shaykhs, and the wording is his: that al-Ḥārith b. Hishām and ʿAbd Allāh b. Abī Rabīʿah walked to Abū Sufyān b. Ḥarb, and they said: “This is a matter that must be set right. By Allah, if this matter is not set right, nothing will alarm you except Muḥammad among his companions.” Abū Sufyān said: “Hind bt. ʿUtbah saw a dream that she disliked and that horrified her. And I feared its evil.” They said: “And what is it?” He said: “She saw blood coming from al-Ḥajūn flowing until it stood at al-Khandamah for a long while, then it was as if that blood had never been. The people disliked the dream.” And Abū Sufyān said when he saw what he saw of the evil: “This, by Allah, is a matter I did not witness, and I was not absent from it. This will not be borne except by me. No, by Allah, I was not consulted about it, nor did I desire it when it reached me. By Allah, Muḥammad will surely raid us if my suspicion is true, and he is telling me the truth. There is no escape from my going to Muḥammad and speaking to him that he may increase the truce and renew the treaty.” Quraysh said: “By Allah, you are right.” And Quraysh regretted what they had done in aiding Banū Bakr against Khuzāʿah, and they were wary that the Messenger of Allah ﷺ would not leave them until he raided them. Abū Sufyān went out, and a mawlā of his went out with him on two riding camels, and he hastened, thinking that he was the first to go out from Makkah to the Messenger of Allah ﷺ. He met Budayl b. Warqāʾ at ʿUsfān, and Abū Sufyān feared that Budayl had come to the Messenger of Allah ﷺ—rather he was certain of it. He said to the people: “Tell us about Yathrib; when was your last time there?” They said: “We have no knowledge of it.” He knew that they were concealing it from him, so he said: “Do you have with you any dates of Yathrib that you might give us to eat? For the dates of Yathrib have merit over the dates of Tihāmah.” They said: “No.” His soul would not let him rest until he said: “O Budayl, did you come to Muḥammad?” He said: “No, I did not. But I traveled in the lands of Banū Kaʿb and Khuzāʿah along this coast concerning a slain man between them, and I made peace between them.” Abū Sufyān said: “Indeed—by Allah—as far as I know you are righteous and noble.” Then Abū Sufyān parted from them until Budayl and his companions departed. Abū Sufyān came to their camp and crumbled the droppings of their camels and found in them date pits of ʿajwah dates as if they were birds’ tongues. Abū Sufyān said: “I swear by Allah, the people have come to Muḥammad.” And the people, when the conflict occurred, had gone out from the morning of that day and traveled for three days; and they had gone out from that day and traveled to where Abū Sufyān met them for three days. Banū Bakr had detained Khuzāʿah in the two houses of Budayl and Rāfiʿ for three days, speaking about them, and Quraysh had taken counsel about sending Abū Sufyān, and he stayed two days. These are five days after the killing of Khuzāʿah. Abū Sufyān came until he entered al-Madīnah. He entered upon his daughter Umm Ḥabībah, the wife of the Prophet ﷺ, and he wanted to sit on the bedding of the Messenger of Allah ﷺ, but she folded it away from him. He said: “O my daughter! Have you preferred this bedding over me, or me over it?” She said: “Rather it is the bedding of the Messenger of Allah ﷺ and you are an impure polytheist man, and I did not like that you sit on the bedding of the Messenger of Allah ﷺ.” He said: “O my daughter, by Allah, evil has befallen you after me.” She said: “Rather Allah has guided me to Islam. And you, O my father, are the chief of Quraysh and their elder; how can the entering into Islam fall away from you while you worship a stone that neither hears nor sees?” He rose from her. Then he came to the Messenger of Allah ﷺ while he was in the mosque and said: “O Muḥammad! I was absent in the peace of al-Ḥudaybiyah, so strengthen the treaty and increase the term for us.” The Messenger of Allah ﷺ said: “Is that why you came, O Abū Sufyān?” He said: “Yes.” The Messenger of Allah ﷺ said: “Was there any breach from your side?” He said: “Allah forbid! We are upon our treaty and our peace of the day of al-Ḥudaybiyah; we do not change or alter.” The Messenger of Allah ﷺ said: “Then we are upon our term and our peace of the day of al-Ḥudaybiyah; we do not change or alter.” Abū Sufyān repeated the words to the Messenger of Allah ﷺ, but he did not reply to him anything. Then he went to Abū Bakr ؓ and spoke to him and said: “Speak to Muḥammad, or grant protection yourself among the people.” Abū Bakr said: “My protection is within the protection of the Messenger of Allah ﷺ.” Ibn ʿUqbah added: “By Allah, if I found ants fighting you, I would aid them against you.” Then he came to ʿUmar b. al-Khaṭṭāb ؓ and spoke to him with the like of what he had said to Abū Bakr. He said: “I intercede for you with the Messenger of Allah ﷺ?! By Allah, if I found nothing but ants, I would fight you with them. Whatever of our alliance was new, Allah has worn it out; whatever of it was firm, Allah has severed it; and whatever of it was severed, may Allah never join it.” Abū Sufyān said: “May you be recompensed with evil from a kinsman.” Then he came to ʿUthmān b. ʿAffān ؓ and said: “There is no one among the people closer in kinship than you, so increase the term and renew the treaty, for your companion will never refuse it to you.” ʿUthmān said: “My protection is within the protection of the Messenger of Allah ﷺ.” Then he came to ʿAlī ؓ and said: “O ʿAlī, you are the closest of the people to me in kinship, and I have come with a need, so I should not return as I came disappointed. Intercede for me with Muḥammad.” He said: “Woe to you, O Abā Sufyān! By Allah, the Messenger of Allah ﷺ has resolved upon a matter about which we are unable to speak to him.” Then he came to Saʿd b. ʿUbādah ؓ and said: “O Abā Thābit, you are the chief of this lake region, so grant protection among the people, and increase the term.” Saʿd said: “My protection is within the protection of the Messenger of Allah ﷺ, and no one grants protection over the Messenger of Allah ﷺ.” Then he came to the nobles of Quraysh and the Anṣār, and all of them said: “My protection is within the protection of the Messenger of Allah ﷺ; no one grants protection over the Messenger of Allah ﷺ.” When he despaired of what they had, he entered upon Fāṭimah al-Zahrāʾ ؓ while al-Ḥasan was a boy creeping before her. He said: “O daughter of Muḥammad, will you grant protection among the people?” She said: “I am only a woman,” and she refused him. He said: “Command this son of yours—meaning al-Ḥasan b. ʿAlī ؓ—to grant protection among the people, and he will be the chief of the Arabs to the end of time.” She said: “By Allah, my son has not reached that, to grant protection among the people, and no one grants protection over the Messenger of Allah ﷺ.” He said to ʿAlī: “O Abā al-Ḥasan! I see that matters have become hard upon me, so advise me.” He said: “By Allah, I know nothing that will avail you anything, but you are the chief of Banū Kinānah.” He said: “You have spoken the truth, and I am so.” He said: “Rise and grant protection among the people, then join your land.” He said: “Do you think that will avail me anything?” He said: “No, by Allah, but I do not find for you other than that.” Abū Sufyān stood in the mosque and said: “O people, I have granted protection among the people, and by Allah I do not think anyone will breach my protection.” Then he entered upon the Messenger of Allah ﷺ and said: “O Muḥammad, I have granted protection among the people.” The Messenger of Allah ﷺ said: “You say that, O Abā Ḥanẓalah?!” Then he mounted his camel and departed. He had been detained and his absence had lengthened. Quraysh had suspected him severely when he delayed. They said: “By Allah, we think he has apostatized and followed Muḥammad secretly and concealed his Islam.” When he entered upon Hind, his wife, at night, she said: “You have been detained until your people suspected you. If you have come to them with success after staying, then you are the man.” Then he drew near to her and sat as a man sits with his wife. She said: “What did you do?” He informed her of the news and said: “I found nothing except what ʿAlī said to me.” She struck him with her foot in his chest and said: “Ugly are you as a messenger of a people, and you have brought no good.” When morning came, Abū Sufyān shaved his head at Isāf and Nāʾilah and slaughtered for them, and he began wiping their heads with the blood and saying: “I will not part with worshipping you two until I die upon what my father died upon,” to clear Quraysh of what they suspected him of. When Quraysh saw him, they rose to him and said: “What is behind you? Have you brought a letter from Muḥammad or an increase in the term by which we may be safe that Muḥammad will not raid us?” He said: “By Allah, he refused me.” In another wording: “I spoke to him, and by Allah he did not reply to me anything. And I spoke to Abū Bakr and found no good in him. Then I came to Ibn al-Khaṭṭāb ؓ and found him the nearest of the enemy. And I spoke to the elite of his companions, and I was able to get nothing from them except that they cast at me a single word. And I have not seen a people more obedient to a king over them than they are to him, except that ʿAlī, when matters became straitened for me, said: ‘You are the chief of Banū Kinānah, so grant protection among the people.’ So I called out with the protection. Muḥammad said: ‘You say that, O Abā Ḥanẓalah?!’ He did not increase me.” They said: “You accepted without acceptance, and you brought what does not avail us or you anything. By the life of Allah, your protection is not valid, and breaching you is easy for them. He only increased in toying with you.” He said: “By Allah, I found nothing other than that.” They claimed—and Allah knows best—that the Messenger of Allah ﷺ said when Abū Sufyān turned away: “O Allah, seize their hearing and their sight, so that they do not see us except suddenly, and do not hear of us except unexpectedly.” A benefit mentioned by al-Suhaylī: He spoke about the saying of Fāṭimah in this ḥadīth: “And no one grants protection over the Messenger of Allah ﷺ,” in relation to what came in the ḥadīth: “And the lowest of them grants protection over the Muslims.” He said: The way to reconcile them is that what is meant by the ḥadīth is one who grants protection to one or a small group, while Fāṭimah’s saying concerns one who grants protection to an enemy from the Imam’s raiding them; he does not have that. He said: Saḥnūn and Ibn al-Mājishūn used to say that the amān of a woman is suspended upon the Imam’s ratification, because of his saying to Umm Hāniʾ: “We have granted protection to whomever you have granted protection, O Umm Hāniʾ.” He said: This is also narrated from ʿAmr b. al-ʿĀṣ and Khālid b. al-Walīd. Abū Ḥanīfah said: The amān of a slave is not valid. And in his saying, upon him be prayers and peace: “And the lowest of them grants protection over them,” there is what requires the inclusion of the slave and the woman. And Allah knows best. And in it: that when the Imam or other is asked for what is not permissible to grant, or what is not obligatory, and he remains silent about granting it, his silence is not a granting of it. For Abū Sufyān asked the Messenger of Allah ﷺ to renew the treaty, and the Messenger of Allah ﷺ remained silent and did not answer him with anything, and by this silence he was not treating him as one with a treaty. And in it: that the messenger of the disbelievers is not killed. For Abū Sufyān was among those upon whom the ruling of the treaty’s breach applied, and the Messenger of Allah ﷺ did not kill him since he was the messenger of his people to him.
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