Tarikh (al-Tabari) 1424
The Conquest of Makkah
[ كِتَابُ حَاطِبٍ إلَى قُرَيْشٍ وَعِلْمُ الرَّسُولِ بِأَمْرِهِ ] قَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ وَغَيْرِهِ مِنْ عُلَمَائِنَا قَالُوا: أنَّ رَسُولَ اللَّهِ ﷺ لَمَّا أَجْمَعَ السَّيْرَ إِلَى مَكَّةَ، كَتَبَ حَاطِبُ بْنُ أَبِي بَلْتَعَةَ ؓ كِتَابًا إِلَى قُرَيْشٍ يُخْبِرُهُمْ بِالَّذِي أَجْمَعَ عَلَيْهِ رَسُولُ اللَّهِ ﷺ مِنَ الْأَمْرِ فِي الْمَسِيرِ إِلَيْهِمْ، ثُمَّ أَعْطَاهُ امْرَأَةً، قَالَ ابْنُ إِسْحَاقَ، زَعَمَ مُحَمَّدُ بْنُ جَعْفَرٍ أَنَّهَا مِنْ مُزَيْنَةَ - قَالَ مُحَمَّدُ بْنُ عُمَرَ: يُقَالُ لَهَا كَنُودُ، قَالَ ابْنُ إِسْحَاقَ: وَزَعَمَ لِي غَيْرُ ابْنِ جَعْفَرٍ: أَنَّهَا سَارَةُ مَوْلَاةٌ لِبَعْضِ بَنِي الْمُطَّلِبِ، وَجَعَلَ لَهَا جُعْلًا، قَالَ مُحَمَّدُ بْنُ عُمَرَ دِينَارًا، وَقِيلَ عَشَرَةَ دَنَانِيرَ، عَلَى أَنْ تُبَلِّغَهُ أَهْلَ مَكَّةَ، وَقَالَ لَهَا: أَخْفِيهِ مَا اسْتَطَعْتِ، وَلَا تَمُرِّي عَلَى الطَّرِيقِ، فَإِنَّ عَلَيْهِ حَرَسًا، فَجَعَلَتْهُ فِي رَأْسِهَا، ثُمَّ فَتَلَتْ عَلَيْهِ قُرُونَهَا، ثُمَّ خَرَجَتْ بِهِ، فَسَلَكَتْ غَيْرَ نَقْبٍ عَنْ يَسَارِ الْمَحَجَّةِ فِي الْفُلُوقِ حَتَّى لَقِيَتِ الطَّرِيقَ بِالْعَقِيقِ. وَذَكَرَ السُّهَيْلِيُّ - رَحِمَهُ اللَّهُ - تَعَالَى - إِنَّهُ قَدْ قِيلَ إِنَّهُ كَانَ فِي كِتَابِ حَاطِبٍ: أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ تَوَجَّهَ إِلَيْكُمْ بِجَيْشٍ كَاللَّيْلِ، يَسِيرُ كَالسَّيْلِ، وَأُقْسِمُ بِاللَّهِ لَوْ سَارَ إِلَيْكُمْ وَحْدَهُ لنَصَرَهُ اللَّهُ تَعَالَى عَلَيْكُمْ، فَإِنَّهُ مُنْجِزٌ لَهُ مَا وَعَدَهُ فِيكُمْ، فَإِنَّ اللَّهَ - تَعَالَى - نَاصِرُهُ وَوَلِيُّهُ. وَفِي تَفْسِيرِ ابْنِ سَلَّامٍ أَنَّهُ كَانَ فِيهِ: أَنَّ مُحَمَّدًا ﷺ قَدْ نَفَرَ فَإِمَّا إِلَيْكُمْ، وَإِمَّا إِلَى غَيْرِكُمْ، فَعَلَيْكُمُ الْحَذَرُ. انْتَهَى. وَذَكَرَ ابْنُ عُقْبَةَ أَنَّ فِيهِ: أَنَّ رَسُولَ اللَّهِ ﷺ قَدْ آذَنَ بِالْغَزْوِ، وَلَا أَرَاهُ إِلَّا يُرِيدُكُمْ، وَقَدْ أَحْبَبْتُ، أَنْ يَكُونَ لِي يَدٌ بِكِتَابِي إِلَيْكُمْ. وَأَتَى رَسُولَ اللَّهِ ﷺ الْخَبَرُ مِنَ السَّمَاءِ بِمَا صَنَعَ حَاطِبٌ، فَبَعَثَ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَالزُّبَيْرَ بْنَ الْعَوَّامَ - زَادَ أَبُو رَافِعٍ: الْمِقْدَادَ بْنَ الْأَسْوَدِ وَفِي رِوَايَةٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السّلمِيِّ عَنْ عَلِيٍّ: أَبَا مَرْثَدٍ، بَدَلَ الْمِقْدَادِ، فَقَالَ رَسُولُ اللَّهِ ﷺ «أَدْرِكِ امْرَأَةً قَدْ كَتَبَ مَعَهَا حَاطِبٌ بِكِتَابٍ إِلَى قُرَيْشٍ، يُحَذِّرُهُمْ مَا قَدْ أَجْمَعْنَا لَهُ فِي أَمْرِهِمْ”، وَلَفْظُ أَبِي رَافِعٍ «انْطَلَقُوا حَتَّى تَأْتُوا رَوْضَةَ خَاخٍ، فَإِنَّ بِهَا ظَعِينَةً مَعَهَا كِتَابٌ” فَخَرَجُوا - وَفِي لَفْظٍ: فَخَرَجَا، حَتَّى إِذَا كَانَ بِالْخَلِيقَةِ، خَلِيقَةِ بَنِي أَحْمَدَ وَقَالَ ابْنُ عُقْبَةَ: أَدْرَكَاهَا بِبَطْنِ رِيمٍ، فَاسْتَنْزَلَاهَا فَالْتَمَسَاهُ فِي رَحْلِهَا، فَلَمْ يَجِدَا شَيْئًا، فَقَالَ لَهَا عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ: إِنِّي أَحْلِفُ بِاللَّهِ مَا كَذَبَ رَسُولُ اللَّهِ ﷺ وَمَا كَذبْنَا، وَلَتُخْرِجَنَّ لَنَا هَذَا الْكِتَابَ أَوْ لَنَكْشِفَنَّكِ، فَلَمَّا رَأَتِ الْجِدَّ، قَالَتْ: أَعْرِضَا. فَحَلَّتْ قُرُونَ رَأْسِهَا، فَاسْتَخْرَجَتِ الْكِتَابَ مِنْهَا، فَدَفَعَتْهُ إِلَيْهِ فَأْتِي بِهِ رَسُولَ اللَّهِ ﷺ فَإِذَا فِيهِ: مِنْ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ إِلَى أُنَاسٍ مِنَ الْمُشْرِكِينَ مِنْ أَهْلِ مَكَّةَ يُخْبِرُهُمْ بِبَعْضِ أَمْرِ رَسُولِ اللَّهِ ﷺ فَدَعَا حَاطِبًا، فَقَالَ: يَا حَاطِبُ، مَا حَمَلَكَ عَلَى هَذَا ؟ قَالَ: يَا رَسُولَ اللَّهِ. إِنِّي وَاللَّهِ لَمُؤْمِنٌ بِاللَّهِ وَرَسُولِهِ، مَا غَيَّرْتُ، وَلَا بَدَّلْتُ، وَلَكِنِّي كُنْتُ امْرَأً لَيْسَ لِي فِي الْقَوْمِ مِنْ أَصْلٍ وَلَا عَشِيرَةٍ، وَكَانَ لِي بَيْنَ أَظْهُرِهِمْ وَلَدٌ وَأَهْلٌ، فَصَانَعْتُهُمْ عَلَيْهِمْ. وَلَفْظُ أَبِي رَافِعٍ - فَقَالَ: يَا رَسُولَ اللَّهِ لَا تَعْجَلْ عَلَيَّ، إِنِّي كُنْتُ امْرَأً مُلْصَقًا فِي قُرَيْشٍ، وَلَمْ أَكُنْ مِنْ أَنْفُسِهِمْ، وَكَانَ مَنْ مَعَكَ مِنَ الْمُهَاجِرِينَ لَهُمْ قُرَابَةٌ يَحْمُونَ أَمْوَالَهُمْ بِهَا وَأَهْلِيهِمْ بِمَكَّةَ، وَلَمْ يَكُنْ لِي قَرَابَةٌ، فَأَحْبَبْتُ إِذْ فَاتَنِي ذَلِكَ مِنْ بَيْنِهِمْ أَنْ أَتَّخِذَ فِيهِمْ يَدًا أَحْمِي بِهَا قَرَابَتِي، وَمَا فَعَلْتُ ذَلِكَ كُفْرًا بَعْدَ إِسْلَامٍ. فَقَالَ رَسُولُ اللَّهِ ﷺ «أَنَّهُ قَدْ صَدَقَكُمْ”. فَقَالَ عُمَرُ لِحَاطِبٍ: قَاتَلَكَ اللَّهُ!! تَرَى رَسُولَ اللَّهِ ﷺ يَأْخُذُ بِالْأَنْقَابِ وَتَكْتُبُ إِلَى قُرَيْشٍ تُحَذِّرُهُمْ ؟ دَعْنِي يَا رَسُولَ اللَّهِ ﷺ أَضْرِبْ عُنُقَهُ، فَإِنَّ الرَّجُلَ قَدْ نَافَقَ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «مَا يُدْرِيكَ يَا عُمَرُ إِنَّ اللَّهَ عَزَّ وَجَلَّ اطَّلَعَ إِلَى أَصْحَابِ بَدْرٍ يَوْمَ بَدْرٍ فَقَالَ: «اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ” فَاغْرَوْرَقَتْ عَيْنَا عُمَرَ، وَقَالَ: اللَّهُ وَرَسُولُهُ أَعْلَمُ، حِينَ سَمِعَهُ يَقُولُ فِي أَهْلِ بَدْرٍ مَا قَالَ. وَأَنْزَلَ اللَّهُ تَعَالَى: يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَيْ كُفَّارَ مَكَّةَ أَوْلِيَاءَ تُلْقُونَ تُوصِلُونَ إِلَيْهِمْ قَصَدَ النَّبِيَّ غَزْوَهُ الَّذِي أَسَرَّهُ إِلَيْكُمْ - وَرُوِيَ بِخَبَرٍ بِالْمَوَدَّةِ بَيْنَكُمْ وَبَيْنَهُمْ وَقَدْ كَفَرُوا بِمَا جَاءَكُمْ مِنَ الْحَقِّ دِينِ الْإِسْلَامِ وَالْقُرْآنِ يُخْرِجُونَ الرَّسُولَ وَإِيَّاكُمْ مِنْ مَكَّةَ بِتَضْيِيقِهِمْ عَلَيْكُمْ لِأَجْلِ أَنْ تُؤْمِنُوا بِاللَّهِ رَبِّكُمْ إِنْ كُنْتُمْ خَرَجْتُمْ جِهادًا لِلْجِهَادِ فِي سَبِيلِي وَابْتِغَاءِ مَرْضَاتِي وَجَوَابُ الشَّرْطِ دَلَّ عَلَيْهِ مَا قَبْلَهُ: أَيْ فَلَا تَتَّخِذُوهُمْ أَوْلِيَاءَ تُسِرُّونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَأَنَا أَعْلَمُ بِمَا أَخْفَيْتُمْ وَمَا أَعْلَنْتُمْ وَمَنْ يَفْعَلْهُ مِنْكُمْ أَيْ إِسْرَارَ خَبَرِ النَّبِيِّ إِلَيْهِمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ أَخْطَأَ طَرِيقَ الْهُدَى، وَالسَّوَاءُ فِي الْأَصْلِ: الْوَسَطُ إِنْ يَثْقَفُوكُمْ يَظْفَرُوا بِكُمْ يَكُونُوا لَكُمْ أَعْدَاءً وَيَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ بِالْقَتْلِ وَالضَّرْبِ وَأَلْسِنَتَهُمْ بِالسُّوءِ بِالسَّبِّ، وَالشَّتْمِ وَوَدُّوا تَمَنَّوْا لَوْ تَكْفُرُونَ. لَنْ تَنْفَعَكُمْ أَرْحَامُكُمْ قَرَابَاتُكُمْ وَلَا أَوْلَادُكُمُ الْمُشْرِكُونَ، الَّذِينَ لِأَجْلِهِمْ أَسْرَرْتُمُ الْخَبَرَ مِنَ الْعَذَابِ فِي الْآخِرَةِ يَوْمَ الْقِيَامَةِ يَفْصِلُ بِالْبِنَاءِ لِلْمَفْعُولِ وَالْفَاعِلِ بَيْنَكُمْ وَبَيْنَهُمْ فَتَكُونُونَ فِي الْجَنَّةِ، وَهُمْ فِي جُمْلَةِ الْكُفَّارِ فِي النَّارِ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ [الْمُمْتَحِنَةِ 1: 3]. وَفِيهَا: جَوَازُ قَتْلِ الْجَاسُوسِ وَإِنْ كَانَ مُسْلِمًا ؛ لِأَنَّ عمر ؓ سَأَلَ رَسُولَ اللَّهِ ﷺ قَتْلَ حَاطِبِ بْنِ أَبِي بَلْتَعَةَ لَمَّا بَعَثَ يُخْبِرُ أَهْلَ مَكَّةَ بِالْخَبَرِ وَلَمْ يَقُلْ رَسُولُ اللَّهِ ﷺ: لَا يَحِلُّ قَتْلُهُ إِنَّهُ مُسْلِمٌ، بَلْ قَالَ: " وَمَا يُدْرِيكَ لَعَلَّ اللَّهَ قدِ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ، فَقَالَ: اعْمَلُوا مَا شِئْتُمْ " فَأَجَابَ بِأَنَّ فِيهِ مَانِعًا مِنْ قَتْلِهِ وَهُوَ شُهُودُهُ بَدْرًا، وَفِي الْجَوَابِ بِهَذَا كَالتَّنْبِيهِ عَلَى جَوَازِ قَتْلِ جَاسُوسٍ لَيْسَ لَهُ مِثْلُ هَذَا الْمَانِعِ، وَهَذَا مَذْهَبُ مالك، وَأَحَدُ الْوَجْهَيْنِ فِي مَذْهَبِ أحمد، وَقَالَ الشَّافِعِيُّ وأبو حنيفة: لَا يُقْتَلُ، وَهُوَ ظَاهِرُ مَذْهَبِ أحمد، وَالْفَرِيقَانِ يَحْتَجُّونَ بِقِصَّةِ حاطب. وَالصَّحِيحُ: أَنَّ قَتْلَهُ رَاجِعٌ إِلَى رَأْيِ الْإِمَامِ، فَإِنْ رَأَى فِي قَتْلِهِ مَصْلَحَةً لِلْمُسْلِمِينَ، قَتَلَهُ، وَإِنْ كَانَ اسْتِبْقَاؤُهُ أَصْلَحَ اسْتَبْقَاهُ. وَاللَّهُ أَعْلَمُ. فَصْلٌ وَفِيهَا: جَوَازُ تَجْرِيدِ الْمَرْأَةِ كُلِّهَا وَتَكْشِيفِهَا لِلْحَاجَةِ وَالْمَصْلَحَةِ الْعَامَّةِ ، فَإِنَّ عليا والمقداد قَالَا لِلظَّعِينَةِ: لتُخْرِجِنَّ الْكِتَابَ أَوْ لِنَكْشِفَنَّكِ، وَإِذَا جَازَ تَجْرِيدُهَا لِحَاجَتِهَا إِلَى ذَلِكَ حَيْثُ تَدْعُو إِلَيْهَا، فَتَجْرِيدُهَا لِمَصْلَحَةِ الْإِسْلَامِ وَالْمُسْلِمِينَ أَوْلَى. وَفِيهَا: أَنَّ الرَّجُلَ إِذَا نَسَبَ الْمُسْلِمَ إِلَى النِّفَاقِ وَالْكُفْرِ مُتَأَوِّلًا وَغَضَبًا لِلَّهِ وَرَسُولِهِ وَدِينِهِ لَا لِهَوَاهُ وَحَظِّهِ، فَإِنَّهُ لَا يَكْفُرُ بِذَلِكَ، بَلْ لَا يَأْثَمُ بِهِ، بَلْ يُثَابُ عَلَى نِيَّتِهِ وَقَصْدِهِ، وَهَذَا بِخِلَافِ أَهْلِ الْأَهْوَاءِ وَالْبِدَعِ، فَإِنَّهُمْ يُكَفِّرُونَ وَيُبَدِّعُونَ لِمُخَالَفَةِ أَهْوَائِهِمْ وَنِحَلِهِمْ، وَهُمْ أَوْلَى بِذَلِكَ مِمَّنْ كَفَّرُوهُ وَبَدَّعُوهُ. وَفِيهَا: أَنَّ الْكَبِيرَةَ الْعَظِيمَةَ مِمَّا دُونَ الشِّرْكِ قَدْ تُكَفَّرُ بِالْحَسَنَةِ الْكَبِيرَةِ الْمَاحِيَةِ ، كَمَا وَقَعَ الْجَسُّ مِنْ حاطب مُكَفَّرًا بِشُهُودِهِ بَدْرًا، فَإِنَّ مَا اشْتَمَلَتْ عَلَيْهِ هَذِهِ الْحَسَنَةُ الْعَظِيمَةُ مِنَ الْمَصْلَحَةِ وَتَضَمَّنَتْهُ مِنْ مَحَبَّةِ اللَّهِ لَهَا وَرِضَاهُ بِهَا وَفَرَحِهِ بِهَا وَمُبَاهَاتِهِ لِلْمَلَائِكَةِ بِفَاعِلِهَا، أَعْظَمُ مِمَّا اشْتَمَلَتْ عَلَيْهِ سَيِّئَةُ الْجَسِّ مِنَ الْمَفْسَدَةِ وَتَضَمَّنَتْهُ مِنْ بُغْضِ اللَّهِ لَهَا، فَغَلَبَ الْأَقْوَى عَلَى الْأَضْعَفِ فَأَزَالَهُ وَأَبْطَلَ مُقْتَضَاهُ، وَهَذِهِ حِكْمَةُ اللَّهِ فِي الصِّحَّةِ وَالْمَرَضِ النَّاشِئَيْنِ مِنَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، الْمُوجِبَيْنِ لِصِحَّةِ الْقَلْبِ وَمَرَضِهِ، وَهِيَ نَظِيرُ حِكْمَتِهِ تَعَالَى فِي الصِّحَّةِ وَالْمَرَضِ اللَّاحِقَيْنِ لِلْبَدَنِ، فَإِنَّ الْأَقْوَى مِنْهُمَا يَقْهَرُ الْمَغْلُوبَ وَيَصِيرُ الْحُكْمُ لَهُ، حَتَّى يَذْهَبَ أَثَرُ الْأَضْعَفِ، فَهَذِهِ حِكْمَتُهُ فِي خَلْقِهِ وَقَضَائِهِ وَتِلْكَ حِكْمَتُهُ فِي شِرْعِهِ وَأَمْرِهِ. وَهَذَا كَمَا أَنَّهُ ثَابِتٌ فِي مَحْوِ السَّيِّئَاتِ بِالْحَسَنَاتِ لِقَوْلِهِ تَعَالَى: ( إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ) [ هُودٍ: 14 ]، وَقَوْلِهِ تَعَالَى: ( إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ ) [ النِّسَاءِ: 31 ]، وَقَوْلِهِ ﷺ: " وَأَتْبِعِ السَّيِّئَةَ الْحَسَنَةَ تَمْحُهَا " فَهُوَ ثَابِتٌ فِي عَكْسِهِ، لِقَوْلِهِ تَعَالَى: ( يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى ) [ الْبَقَرَةِ: 264 ]، وَقَوْلِهِ ( يَاأَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ ) [ الْحُجُرَاتِ: 2 ]. وَقَوْلِ عائشة عَنْ زَيْدِ بْنِ أَرْقَمَ أَنَّهُ لَمَّا بَاعَ بِالْعِينَةِ: "إِنَّهُ قَدْ أَبْطَلَ جِهَادَهُ مَعَ رَسُولِ اللَّهِ ﷺ إِلَّا أَنْ يَتُوبَ "، وَكَقَوْلِهِ ﷺ فِي الْحَدِيثِ الَّذِي رَوَاهُ الْبُخَارِيُّ فِي " صَحِيحِهِ ":" مَنْ تَرَكَ صَلَاةَ الْعَصْرِ حَبِطَ عَمَلُهُ " إِلَى غَيْرِ ذَلِكَ مِنَ النُّصُوصِ وَالْآثَارِ الدَّالَّةِ عَلَى تَدَافُعِ الْحَسَنَاتِ وَالسَّيِّئَاتِ وَإِبْطَالِ بَعْضِهَا بَعْضًا ، وَذَهَابِ أَثَرِ الْقَوِيِّ مِنْهَا بِمَا دُونَهُ، وَعَلَى هَذَا مَبْنَى الْمُوَازَنَةِ وَالْإِحْبَاطِ. وَبِالْجُمْلَةِ فَقُوَّةُ الْإِحْسَانِ وَمَرَضُ الْعِصْيَانِ مُتَصَاوِلَانِ وَمُتَحَارِبَانِ، وَلِهَذَا الْمَرَضِ مَعَ هَذِهِ الْقُوَّةِ حَالَةُ تَزَايُدٍ وَتَرَامٍ إِلَى الْهَلَاكِ، وَحَالَةُ انْحِطَاطٍ وَتَنَاقُصٍ، وَهِيَ خَيْرُ حَالَاتِ الْمَرِيضِ، وَحَالَةُ وُقُوفٍ وَتَقَابُلٍ إِلَى أَنْ يَقْهَرَ أَحَدُهُمَا الْآخَرَ، وَإِذَا دَخَلَ وَقْتُ الْبُحْرَانِ وَهُوَ سَاعَةُ الْمُنَاجَزَةِ فَحَظُّ الْقَلْبِ أَحَدُ الْخُطَّتَيْنِ، إِمَّا السَّلَامَةُ، وَإِمَّا الْعَطَبُ، وَهَذَا الْبُحْرَانُ يَكُونُ وَقْتَ فِعْلِ الْوَاجِبَاتِ الَّتِي تُوجِبُ رِضَى الرَّبِّ تَعَالَى وَمَغْفِرَتَهُ، أَوْ تُوجِبُ سُخْطَهُ وَعُقُوبَتَهُ، وَفِي الدُّعَاءِ النَّبَوِيِّ: " أَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ " وَقَالَ عَنْ طلحة يَوْمَئِذٍ: " أَوْجَبَ طلحة " وَرُفِعَ إِلَى النَّبِيِّ ﷺ رَجُلٌ وَقَالُوا: يَا رَسُولَ اللَّهِ إِنَّهُ قَدْ أَوْجَبَ فَقَالَ: "أَعْتِقُوا عَنْهُ ". وَفِي الْحَدِيثِ الصَّحِيحِ " أَتَدْرُونَ مَا الْمُوجِبَتَانِ ؟ " قَالُوا: اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: " مَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ الْجَنَّةَ، وَمَنْ مَاتَ يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ النَّارَ "، يُرِيدُ أَنَّ التَّوْحِيدَ وَالشِّرْكَ رَأْسُ الْمُوجِبَاتِ وَأَصْلُهَا، فَهُمَا بِمَنْزِلَةِ السُّمِّ الْقَاتِلِ قَطْعًا، وَالتِّرْيَاقِ الْمُنَجِّي قَطْعًا. وَكَمَا أَنَّ الْبَدَنَ قَدْ تَعْرِضُ لَهُ أَسْبَابٌ رَدِيئَةٌ لَازِمَةٌ تُوهِنُ قُوَّتَهُ وَتُضْعِفُهَا، فَلَا يَنْتَفِعُ مَعَهَا بِالْأَسْبَابِ الصَّالِحَةِ وَالْأَغْذِيَةِ النَّافِعَةِ، بَلْ تُحِيلُهَا تِلْكَ الْمَوَادُّ الْفَاسِدَةُ إِلَى طَبْعِهَا وَقُوَّتِهَا، فَلَا يَزْدَادُ بِهَا إِلَّا مَرَضًا، وَقَدْ تَقُومُ بِهِ مَوَادٌّ صَالِحَةٌ وَأَسْبَابٌ مُوَافِقَةٌ تُوجِبُ قُوَّتَهُ وَتُمَكُّنَهُ مِنَ الصِّحَّةِ وَأَسْبَابِهَا، فَلَا تَكَادُ تَضُرُّهُ الْأَسْبَابُ الْفَاسِدَةُ، بَلْ تُحِيلُهَا تِلْكَ الْمَوَادُّ الْفَاضِلَةُ إِلَى طَبْعِهَا، فَهَكَذَا مَوَادُّ صِحَّةِ الْقَلْبِ وَفَسَادِهِ. فَتَأَمَّلْ قُوَّةَ إِيمَانِ حاطب الَّتِي حَمَلَتْهُ عَلَى شُهُودِ بَدْرٍ، وَبَذْلِهِ نَفْسَهُ مَعَ رَسُولِ اللَّهِ ﷺ وَإِيثَارِهِ اللَّهَ وَرَسُولَهُ عَلَى قَوْمِهِ وَعَشِيرَتِهِ وَقَرَابَتِهِ وَهُمْ بَيْنَ ظَهْرَانَيِ الْعَدُوِّ وَفِي بَلَدِهِمْ، وَلَمْ يَثْنِ ذَلِكَ عِنَانَ عَزْمِهِ، وَلَا فَلَّ مِنْ حَدِّ إِيمَانِهِ وَمُوَاجَهَتِهِ لِلْقِتَالِ لِمَنْ أَهْلُهُ وَعَشِيرَتُهُ وَأَقَارِبُهُ عِنْدَهُمْ، فَلَمَّا جَاءَ مَرَضُ الْجَسِّ بَرَزَتْ إِلَيْهِ هَذِهِ الْقُوَّةُ، وَكَانَ الْبُحْرَانُ صَالِحًا فَانْدَفَعَ الْمَرَضُ، وَقَامَ الْمَرِيضُ كَأَنْ لَمْ يَكُنْ بِهِ قَلَبَةٌ، وَلَمَّا رَأَى الطَّبِيبُ قُوَّةَ إِيمَانِهِ قدِ اسْتَعْلَتْ عَلَى مَرَضِ جَسِّهِ وَقَهَرَتْهُ، قَالَ لِمَنْ أَرَادَ فَصْدَهُ: لَا يَحْتَاجُ هَذَا الْعَارِضُ إِلَى فِصَادٍ، "وَمَا يُدْريِكَ لَعَلَّ اللَّهَ اطَّلَعَ عَلَى أَهْلِ بَدْرٍ، فَقَالَ: اعْمَلُوا مَا شِئْتُمْ فَقَدْ غَفَرْتُ لَكُمْ " وَعَكْسُ هَذَا ذو الخويصرة التميمي وَأَضْرَابُهُ مِنَ الْخَوَارِجِ الَّذِينَ بَلَغَ اجْتِهَادُهُمْ فِي الصَّلَاةِ وَالصِّيَامِ وَالْقِرَاءَةِ إِلَى حَدٍّ يَحْقِرُ أَحَدُ الصَّحَابَةِ عَمَلَهُ مَعَهُ كَيْفَ قَالَ فِيهِمْ: " لَئِنْ أَدْرَكْتُهُمْ لَأَقْتُلَنَّهُمْ قَتْلَ عَادٍ " وَقَالَ: " اقْتُلُوهُمْ فَإِنَّ فِي قَتْلِهِمْ أَجْرًا عِنْدَ اللَّهِ لِمَنْ قَتَلَهُمْ ". وَقَالَ: " شَرُّ قَتْلَى تَحْتَ أَدِيمِ السَّمَاءِ " فَلَمْ يَنْتَفِعُوا بِتِلْكَ الْأَعْمَالِ الْعَظِيمَةِ مَعَ تِلْكَ الْمَوَادِّ الْفَاسِدَةِ الْمُهْلِكَةِ وَاسْتَحَالَتْ فَاسِدَةً. وَتَأَمَّلْ فِي حَالِ إِبْلِيسَ لَمَّا كَانَتِ الْمَادَّةُ الْمُهْلِكَةُ كَامِنَةً فِي نَفْسِهِ، لَمْ يَنْتَفِعْ مَعَهَا بِمَا سَلَفَ مِنْ طَاعَاتِهِ، وَرَجَعَ إِلَى شَاكِلَتِهِ وَمَا هُوَ أَوْلَى بِهِ، وَكَذَلِكَ الَّذِي آتَاهُ اللَّهُ آيَاتِهِ فَانْسَلَخَ مِنْهَا، فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ، وَأَضْرَابُهُ وَأَشْكَالُهُ، فَالْمُعَوَّلُ عَلَى السَّرَائِرِ، وَالْمَقَاصِدِ، وَالنِّيَّاتِ، وَالْهِمَمِ، فَهِيَ الْإِكْسِيرُ الَّذِي يَقْلِبُ نُحَاسَ الْأَعْمَالِ ذَهَبًا، أَوْ يَرُدُّهَا خَبَثًا، وَبِاللَّهِ التَّوْفِيقُ. وَمَنْ لَهُ لُبٌّ وَعَقْلٌ يَعْلَمُ قَدْرَ هَذِهِ الْمَسْأَلَةِ وَشِدَّةَ حَاجَتِهِ إِلَيْهَا وَانْتِفَاعِهِ بِهَا، وَيَطَّلِعُ مِنْهَا عَلَى بَابٍ عَظِيمٍ مِنْ أَبْوَابِ مَعْرِفَةِ اللَّهِ سُبْحَانَهُ وَحِكْمَتِهِ فِي خَلْقِهِ وَأَمْرِهِ وَثَوَابِهِ وَعِقَابِهِ وَأَحْكَامِ الْمُوَازَنَةِ، وَإِيصَالِ اللَّذَّةِ وَالْأَلَمِ إِلَى الرُّوحِ وَالْبَدَنِ فِي الْمَعَاشِ وَالْمَعَادِ، وَتَفَاوُتِ الْمَرَاتِبِ فِي ذَلِكَ بِأَسْبَابٍ مُقْتَضِيَةٍ بَالِغَةٍ مِمَّنْ هُوَ قَائِمٌ عَلَى كُلِّ نَفْسٍ بِمَا كَسَبَتْ. اخْتَلَفَتِ الرِّوَايَاتُ فِيمَنْ أَرْسَلَهُ رَسُولُ اللَّهِ ﷺ لِيَأْتِيَ بِكِتَابِ حَاطِبٍ: فَفِي رِوَايَةِ أَبِي رَافِعٍ عَنْ عَلِيٍّ قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ أَنَا وَالزُّبَيْرَ وَالْمِقْدَادَ. وَفِي رِوَايَةِ أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ عَنْ عَلِيٍّ قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ﷺ وَأَبَا مَرْثَدٍ الْغَنَوِيَّ، وَالزُّبَيْرَ بْنَ الْعَوَّامِ، قَالَ الْحَافِظُ: فَيُحْتَمَلُ أَنْ يَكُونَ الثَّلَاثَةُ كَانُوا مَعَهُ، وَذَكَرَ أَحَدُ الرَّاوِيَيْنِ عَنْهُ مَا لَمْ يَذْكُرِ الْآخَرُ، ثُمَّ قَالَ: وَالَّذِي يَظْهَرُ، أَنَّهُ كَانَ مَعَ كُلِّ وَاحِدٍ مِنْهُمَا آخَرُ تَبَعًا لَهُ.
Translation
✧ [The letter of Ḥāṭib to Quraysh and the Messenger's knowledge of his affair] Muḥammad b. Isḥāq said: Muḥammad b. Jaʿfar narrated to me, from ʿUrwah b. al-Zubayr and others of our scholars, who said: When the Messenger of God ﷺ resolved to march to Makkah, Ḥāṭib b. Abī Baltaʿah ؓ wrote a letter to Quraysh informing them of what the Messenger of God ﷺ had resolved upon regarding the march against them. Then he gave it to a woman. Ibn Isḥāq said: Muḥammad b. Jaʿfar claimed that she was from Muzaynah. Muḥammad b. ʿUmar said: She was called Kanūd. Ibn Isḥāq said: Someone other than Ibn Jaʿfar claimed to me that she was Sārah, a freedwoman of some of the Banū al-Muṭṭalib. He gave her a payment—Muḥammad b. ʿUmar said a dinar, and it was said ten dinars—on condition that she deliver it to the people of Makkah. He said to her: Conceal it as much as you can, and do not pass along the main road, for there are guards upon it. She placed it in her head, then twisted her locks over it, then set out with it. She took a path other than a mountain pass to the left of the highway, through the ravines, until she met the road at al-ʿAqīq. Al-Suhaylī—may God Most High have mercy on him—mentioned that it has been said that in Ḥāṭib's letter was: The Messenger of God ﷺ has turned toward you with an army like the night, moving like a torrent. I swear by God, if he marched against you alone, God Most High would grant him victory over you, for He fulfills for him what He promised concerning you. Indeed God Most High is his helper and protector. In the exegesis of Ibn Sallām, it contained: Muḥammad ﷺ has set out, either against you or against others than you, so beware. End. Ibn ʿUqbah mentioned that in it was: The Messenger of God ﷺ has announced a raid, and I think he intends only you. I wished that I might have a favor by my letter to you. The news of what Ḥāṭib had done came to the Messenger of God ﷺ from heaven. He sent ʿAlī b. Abī Ṭālib and al-Zubayr b. al-ʿAwwām—Abū Rāfiʿ added: al-Miqdād b. al-Aswad; and in a narration from Abū ʿAbd al-Raḥmān al-Sulamī from ʿAlī: Abū Marthad, instead of al-Miqdād. The Messenger of God ﷺ said: "Catch up with a woman with whom Ḥāṭib has sent a letter to Quraysh, warning them of what we have resolved upon in their affair." The wording of Abū Rāfiʿ: "Go until you come to Rawḍat Khākh, for there is a woman rider with a letter." So they set out—and in one wording: so the two of them set out—until when he was at al-Khalīqah, the Khalīqah of Banū Aḥmad. Ibn ʿUqbah said: They caught her at Baṭn Rīm. They made her dismount and searched her saddlebag, but found nothing. ʿAlī b. Abī Ṭālib ؓ said to her: I swear by God, the Messenger of God ﷺ did not lie, nor did we. You will bring out this letter to us, or we will uncover you. When she saw his seriousness, she said: Turn away. She loosened the locks of her head and extracted the letter from them, and handed it to him. It was brought to the Messenger of God ﷺ, and in it was: From Ḥāṭib b. Abī Baltaʿah to some men of the polytheists of the people of Makkah, informing them of some of the affair of the Messenger of God ﷺ. He summoned Ḥāṭib and said: O Ḥāṭib, what prompted you to this? He said: O Messenger of God, I am by God a believer in God and His Messenger. I have not changed or altered. But I was a man who had no root among the people, nor a clan. I had a son and family among them, so I curried favor with them for their sake. The wording of Abū Rāfiʿ: He said: O Messenger of God, do not hasten against me. I was a man attached to Quraysh but not of their own selves. Those of the emigrants with you have kinsfolk who protect their wealth and families in Makkah, but I had no kinship. Since I missed that among them, I wished to acquire a favor among them to protect my relatives. I did not do that out of unbelief after Islam. The Messenger of God ﷺ said: "He has told you the truth." ʿUmar said to Ḥāṭib: May God fight you! Do you see the Messenger of God ﷺ taking the mountain passes, and you write to Quraysh warning them? Let me, O Messenger of God ﷺ, strike his neck, for the man has acted as a hypocrite. The Messenger of God ﷺ said: "What makes you know, O ʿUmar, that God, Mighty and Majestic, looked upon the people of Badr on the day of Badr and said: 'Do what you wish, for I have forgiven you'?" ʿUmar's eyes brimmed with tears, and he said: God and His Messenger know best, when he heard what he said about the people of Badr. God Most High revealed: 'O you who have believed, do not take My enemy and your enemy'—that is, the disbelievers of Makkah—'as allies, showing'—that is, conveying to them the intent of the Prophet for his raid which he had confided to you—and it is also read as 'with news of affection between you and them'—'and they have disbelieved in what came to you of the truth'—the religion of Islam and the Qurʾan—'driving out the Messenger and yourselves from Makkah' by constraining you because you believe in God your Lord—'if you have gone forth'—the answer to the condition is indicated by what precedes it: that is, do not take them as allies, confiding to them your affection—'for jihad in My path and seeking My good pleasure. And I know better what you conceal and what you reveal. Whoever does that among you'—that is, conveying the Prophet's news to them—'has strayed from the right path'—erred from the way of guidance. Al-sawāʾ originally means the middle. 'If they gain dominance over you'—if they seize you—'they will be your enemies and stretch out against you their hands'—with killing and striking—'and their tongues'—with evil, reviling, and abuse—'and they wish'—they desire—'that you should disbelieve. Never will your wombs'—your blood relatives—'or your children'—the polytheists, for whose sake you confided the news—'benefit you against the punishment in the Hereafter. On the Day of Resurrection He will judge'—it is read in the passive and active—'between you and them, and you will be in Paradise while they, among the disbelievers, will be in the Fire. God is All-Seeing of what you do' [al-Mumtaḥanah 60:1–3]. In this is: The permissibility of killing a spy even if he is a Muslim, because ʿUmar ؓ asked the Messenger of God ﷺ to kill Ḥāṭib b. Abī Baltaʿah when he sent news to the people of Makkah, and the Messenger of God ﷺ did not say: It is not lawful to kill him, for he is a Muslim. Rather he said: "What makes you know—perhaps God looked upon the people of Badr and said: Do what you wish." So he answered that there is an obstacle to killing him, namely his presence at Badr. In answering thus, there is a kind of indication of the permissibility of killing a spy who lacks such an obstacle. This is the school of Mālik and one of the two opinions in the school of Aḥmad. Al-Shāfiʿī and Abū Ḥanīfah said: He is not killed; this is the apparent school of Aḥmad. Both parties argue with the story of Ḥāṭib. The correct view: his killing is left to the judgment of the imam. If he sees in killing him a benefit for the Muslims, he kills him; if sparing him is more beneficial, he spares him. God knows best. Section: In this is the permissibility of stripping a woman entirely and uncovering her for a necessity and a general benefit, for ʿAlī and al-Miqdād said to the woman rider: You will bring out the letter, or we will uncover you. If stripping her is permissible for a need that calls for it, then stripping her for the benefit of Islam and the Muslims is more appropriate. In this is: When a man attributes hypocrisy and unbelief to a Muslim, interpreting and out of anger for God, His Messenger, and His religion, not for his own desire and share, he does not become an unbeliever for that; rather he does not sin by it, but is rewarded for his intention and purpose. This is unlike the people of whims and innovations, for they declare others unbelievers and innovators for opposing their whims and doctrines, and they are more deserving of that than those they declare unbelievers and innovators. In this is: A major sin short of polytheism may be expiated by a major good deed that erases it, as Ḥāṭib's spying was expiated by his presence at Badr. For what this great good deed contained of benefit and embodied of God's love for it, His pleasure with it, His joy in it, and His boasting to the angels about its doer, is greater than what the sin of spying contained of corruption and embodied of God's hatred for it. The stronger overcomes the weaker and removes it, canceling its consequence. This is God's wisdom in the health and sickness arising from good deeds and sins, which necessitate the heart's soundness and disease. It is analogous to His wisdom, Exalted is He, in the health and sickness that befall the body, for the stronger of them overcomes the weaker and the judgment belongs to it, until the trace of the weaker disappears. This is His wisdom in His creation and decree, and that is His wisdom in His law and command. This is just as it is established in the erasure of sins by good deeds, for His word, Exalted is He: 'Good deeds remove evil deeds' [Hūd 11:114], and His word: 'If you avoid the major sins you are forbidden, We will expiate your misdeeds' [al-Nisāʾ 4:31], and the Prophet's saying ﷺ: 'Follow an evil deed with a good deed, it will erase it.' It is also established in its reverse, for His word, Exalted is He: 'O you who believe, do not nullify your charities with reproach and injury' [al-Baqarah 2:264], and His word: 'O you who believe, do not raise your voices above the Prophet's voice, nor speak loudly to him as you speak loudly to one another, lest your deeds become worthless while you do not perceive' [al-Ḥujurāt 49:2]. And ʿĀʾishah's statement about Zayd b. Arqam, that when he sold with ʿīnah: 'He has nullified his jihad with the Messenger of God ﷺ unless he repents.' And like the Prophet's saying ﷺ in the hadith narrated by al-Bukhārī in his Ṣaḥīḥ: 'Whoever abandons the afternoon prayer, his deed is nullified,' and other texts and reports indicating that good deeds and sins repel each other, nullify one another, and the trace of the stronger of them removes what is lesser. Upon this is built the doctrine of balancing and nullification. In sum, the strength of good conduct and the sickness of disobedience contend and war with one another. This sickness with this strength has a state of increase and rushing toward destruction, a state of decline and decrease—which is the best state of the sick—and a state of standstill and opposition until one overcomes the other. When the time of crisis arrives—the hour of decisive engagement—the heart's portion is one of two options: safety or ruin. This crisis occurs at the time of performing the obligations that necessitate the Lord's pleasure and forgiveness, or necessitate His wrath and punishment. In the prophetic supplication: 'I ask You for the causes of Your mercy.' He said about Ṭalḥah on that day: 'Ṭalḥah has made it obligatory.' A man was brought to the Prophet ﷺ, and they said: O Messenger of God, he has made it obligatory. He said: 'Free a slave on his behalf.' In the sound hadith: 'Do you know what the two obligatory things are?' They said: God and His Messenger know best. He said: 'Whoever dies not associating anything with God enters Paradise, and whoever dies associating something with God enters the Fire.' He means that monotheism and polytheism are the head and root of the obligatory things, like a fatal poison and a saving antidote of certainty. Just as the body may be subject to persistent bad causes that weaken and enfeeble its strength, so that it does not benefit from good causes and beneficial foods—rather those corrupt humors turn them to their own nature and strength, so it only increases in illness—and it may have good humors and suitable causes that necessitate its strength and enable health and its means, so that corrupt causes hardly harm it—rather those excellent humors turn them to their nature—so it is with the humors of the heart's soundness and corruption. Consider the strength of Ḥāṭib's faith that carried him to the presence at Badr, his giving of himself with the Messenger of God ﷺ, and his preferring God and His Messenger over his people, his clan, and his relatives, even though they were in the midst of the enemy and in their own country. That did not divert the reins of his resolve, nor dull the edge of his faith and his facing of battle against those among whom his family, clan, and relatives were. When the sickness of spying came, this strength went out to meet it, and the crisis was favorable, so the sickness was repelled, and the sick one rose as if he had no ailment. When the physician saw that the strength of his faith had prevailed over the sickness of his spying and overcome it, he said to one who wished to bleed him: This ailment does not need bleeding: 'What makes you know—perhaps God looked upon the people of Badr and said: Do what you wish, for I have forgiven you.' The opposite of this is Dhū al-Khuwayṣirah al-Tamīmī and his like among the Kharijites, whose exertion in prayer, fasting, and recitation reached a degree that one of the Companions would belittle his own deed compared to theirs. How did he say about them: 'If I reach them, I will kill them as ʿĀd was killed'? And he said: 'Kill them, for in killing them is a reward with God for the one who kills them.' And he said: 'The worst of the slain under the sky.' They did not benefit from those great deeds with those corrupt, destructive humors; the deeds turned corrupt. Consider the state of Iblīs: when the destructive humor was latent in his soul, his past acts of obedience did not benefit him; he returned to his nature and what was more fitting for him. Likewise, the one to whom God gave His signs, then he withdrew from them, so Satan pursued him and he became one of the deviators, and his like and his forms. Reliance is on the inner selves, the intentions, the purposes, and the aspirations, for they are the elixir that turns the copper of deeds into gold, or returns them as dross. And success is by God. Whoever has a mind and intellect knows the value of this matter, the intensity of his need for it, and his benefit from it. He will perceive through it a great door among the doors of knowing God, glorified be He, and His wisdom in His creation, His command, His reward, His punishment, the rulings of balancing, and the delivery of pleasure and pain to the spirit and the body in this life and the Hereafter, and the disparity of ranks in that through complete, necessitating causes from Him who is guardian over every soul for what it has earned. The narrations differ as to whom the Messenger of God ﷺ sent to bring Ḥāṭib's letter. In the narration of Abū Rāfiʿ from ʿAlī, he said: The Messenger of God ﷺ sent me, al-Zubayr, and al-Miqdād. In the narration of Abū ʿAbd al-Raḥmān al-Sulamī from ʿAlī, he said: The Messenger of God ﷺ sent me, Abū Marthad al-Ghanawī, and al-Zubayr b. al-ʿAwwām. The ḥāfiẓ said: It is possible that the three were with him, and one of the two narrators mentioned on his authority what the other did not. Then he said: What appears is that with each of the two there was another, following him.
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