Tarikh (al-Tabari) 1432
The Conquest of Makkah
[ عَرْضُ جُيُوشِ الرَّسُولِ أَمَامَ أَبِي سُفْيَانَ ] قَالَ ابْنُ عُقْبَةَ - رَحِمَهُ اللَّهُ تَعَالَى - وَأَمَرَ رَسُولُ اللَّهِ ﷺ مُنَادِيًا يُنَادِي، لِتُصْبِحْ كُلُّ قَبِيلَةٍ قَدْ أَرْحَلَتْ، وَوَقَفَتْ مَعَ صَاحِبِهَا عِنْدَ رَايَتِهِ، وَتُظْهِرْ مَا مَعَهَا مِنَ الْأَدَاةِ وَالْعِدَّةِ. فَأَصْبَحَ النَّاسُ عَلَى ظَهْرٍ، وَقَدَّمَ بَيْنَ يَدَيْهِ الْكَتَائِبَ. قَالُوا: وَمَرَّتِ الْقَبَائِلُ عَلَى قَادَتِهَا. وَالْكَتَائِبُ عَلَى رَايَاتِهَا. قَالَ مُحَمَّدُ بْنُ عُمَرَ: وَكَانَ أَوَّلَ مَنْ قَدِمَ رَسُولَ اللَّهِ ﷺ خَالِدُ بْنُ الْوَلِيدِ فِي بَنِي سُلَيْمٍ - بِضَمٍّ أَوَّلِهِ، وَفَتْحِ ثَانِيهِ، وَسُكُونِ التَّحْتِيَّةِ، وَهُمْ أَلْفٌ، وَيُقَالُ: تِسْعُمِائَةٍ، وَمَعَهُمْ لِوَاءَانِ وَرَايَةٌ، يَحْمِلُ أَحَدَ اللِّوَاءَيْنِ الْعَبَّاسُ بْنُ مِرْدَاسَ بِكَسْرِ الْمِيمِ، وَالْآخَرُ يَحْمِلُهُ خُفَافُ - بِخَاءٍ مُعْجَمَةٍ مَضْمُومَةٍ - بْنُ نُدْبَةَ - بِنُونٍ مَضْمُومَةٍ، فَدَالٍ مُهْمَلَةٍ - وَيَحْمِلُ الرَّايَةَ الْحَجَّاجُ بْنُ عُلَاطٍ - بِعَيْنٍ مَضْمُومَةٍ فَطَاءٍ مُهْمَلَتَيْنِ، فَلَمَّا مَرُّوا بِأَبِي سُفْيَانَ، كَبَّرُوا ثَلَاثَ تَكْبِيرَاتٍ، ثُمَّ مَضَوْا، فَقَالَ أَبُو سُفْيَانَ: يَا عَبَّاسُ!! مَنْ هَؤُلَاءِ ؟ فَقَالَ: هَذَا خَالِدُ بْنُ الْوَلِيدِ، قَالَ: الْغُلَامُ ؟ قَالَ: نَعَمْ قَالَ: وَمَنْ مَعَهُ ؟ قَالَ: بَنُو سُلَيْمٍ، قَالَ: مَا لِي وَبَنِي سُلَيْمٍ! ثُمَّ مَرَّ عَلَى أَثَرِهِ الزُّبَيْرُ بْنُ الْعَوَّامِ فِي خَمْسِمِائَةٍ مِنَ الْمُهَاجِرِينَ وَأَفْنَاءِ الْعَرَبِ، وَمَعَهُ رَايَةٌ سَوْدَاءُ. فَلَمَّا مَرُّوا بِأَبِي سُفْيَانَ كَبَّرُوا ثَلَاثًا، فَقَالَ أَبُو سُفْيَانَ: مَنْ هَؤُلَاءِ ؟ قَالَ: هَذَا الزُّبَيْرُ بْنُ الْعَوَّامِ، قَالَ: ابْنُ أُخْتِكَ ؟ قَالَ: نَعَمْ، ثُمَّ مَرَّتْ بَنُو غِفَارٍ - بِكَسْرِ الْغَيْنِ الْمُعْجَمَةِ - فِي ثَلَاثِمِائَةٍ، يَحْمِلُ رَايَتهُمْ أَبُو ذَرٍّ، وَيُقَالُ: إِيمَاءٍ - بِكَسْرِ الْهَمْزَةِ، وَفَتْحِهَا، وَسُكُونِ التَّحْتِيَّةِ، مَمْدُودٌ مَصْرُوفٌ، وَقَدْ يُقْصَرُ مَعَ الْفَتْحِ - بْنِ رَحْضَةَ - بِحَاءٍ، فَضَادٍ مُعْجَمَةٍ مَفْتُوحَاتٍ، وَأَجَازَ ابْنُ الْأَثِيرِ: سُكُونَ الْحَاءِ، وَاقْتَصَرَ النَّوَوِيُّ عَلَى الْفَتْحِ، وَقَالَ السُّهَيْلِيُّ: بِضَمِّ الرَّاءِ - فَلَمَّا حَاذُوهُ، كَبَّرُوا ثَلَاثًا، فَقَالَ أَبُو سُفْيَانَ مَنْ هَؤُلَاءِ ؟ قَالَ: بَنُو غِفَارٍ، قَالَ: مَا لِي وَلِبَنِي غِفَارٍ ؟ ثُمَّ مَرَّتْ أَسْلَمُ فِي أَرْبَعِمِائَةٍ، فِيهِمَا لِوَاءَانِ يَحْمِلُ أَحَدَهُمَا بُرَيْدَةُ - بِلَفْظِ تَصْغِيرِ الْبُرْدِ - بْنُ الْحُصَيْبِ - بِضَمِّ الْحَاءِ، وَفَتْحِ الصَّادِ الْمُهْمَلَتَيْنِ، فَتَحْتِيَّةٍ فَمُوَحَّدَةٍ - وَالْآخَرُ نَاجِيَةُ - بِالنُّونِ، وَالْجِيمِ - بْنُ الْأَعْجَمِ، فَلَمَّا حَاذَوْهُ كَبَّرُوا ثَلَاثًا، فَقَالَ: مَنْ هَؤُلَاءِ ؟ قَالَ الْعَبَّاسُ: أَسْلَمُ، قَالَ: مَا لِي وَلِأَسْلَمَ ؟ ثُمَّ مَرَّتْ بَنُو كَعْبِ بْنِ عَمْرٍو فِي خَمْسِمِائَةٍ، يَحْمِلُ رَايَتَهُمْ بُسْرُ - بِضَمِّ الْمُوَحَّدَةِ، وَسُكُونِ السِّينِ الْمُهْمَلَةِ - بْنُ سُفْيَانَ فَلَمَّا حَاذَوْهُ، كَبَّرُوا ثَلَاثًا، فَقَالَ: مَنْ هَؤُلَاءِ ؟ قَالَ الْعَبَّاسُ: بَنُو عَمْرِو بْنِ كَعْبِ بْنِ عَمْرٍو، إِخْوَةُ أَسْلَمَ، قَالَ: نَعَمْ، هَؤُلَاءِ حُلَفَاءُ مُحَمَّدٍ، ثُمَّ مَرَّتْ مُزَيْنَةُ - بِضَمِّ الْمِيمِ، وَفَتْحِ الزَّاءِ، فِي أَلْفٍ فِيهَا ثَلَاثَةُ أَلْوِيَةٍ وَمِائَةُ فَرَسٍ، يَحْمِلُ أَلْوِيَتَهَا النُّعْمَانُ بْنُ مُقْرِنٍ - بِضَمِّ الْمِيمِ، وَسُكُونِ الْقَافِ، [وَبِالرَّاءِ] وَالنُّونِ، وَعَبْدُ اللَّهِ بْنُ عَمْرِو بْنِ عَوْفٍ، وَبِلَالُ بْنُ الْحَارِثِ، فَلَمَّا حَاذَوْهُ كَبَّرُوا ثَلَاثًا، قَالَ: مَنْ هَؤُلَاءِ ؟ قَالَ: الْعَبَّاسُ: مُزَيْنَةُ، قَالَ: مَا لِي وَلِمُزَيْنَةَ ؟ قَدْ جَاءَتْنِي تَقَعْقُعُ مِنْ شَوَاهِقِهَا، ثُمَّ مَرَّتْ جُهَيْنَةُ - بِضَمِّ الْجِيمِ، وَفَتْحِ الْهَاءِ وَسُكُونِ التَّحْتِيَّةِ، وَبِالنُّونِ - فِي ثَمَانِمِائَةٍ، فِيهَا أَرْبَعَةُ أَلْوِيَةٍ، يَحْمِلُهَا أَبُو رَوْعَةَ - بِفَتْحِ الرَّاءِ، وَسُكُونِ الْوَاوِ - مَعْبَدُ بْنُ خَالِدٍ، وَسُوَيْدُ بْنُ صَخْرٍ، وَرَافِعُ بْنُ مَكِيثٍ - بِفَتْحِ الْمِيمِ، وَكَسْرِ الْكَافِ، وَبِالْمُثَلَّثَةِ - وَعَبْدُ اللَّهِ بْنُ بَدْرٍ - بِالْمُوَحَّدَةِ - فَلَمَّا حَاذَوْهُ كَبَّرُوا ثَلَاثًا، فَقَالَ مَنْ هَؤُلَاءِ ؟ قَالَ: جُهَيْنَةُ، قَالَ: مَا لِي وَلِجُهَيْنَةَ ؟ ثُمَّ مَرَّتْ كِنَانَةُ - بِكَسْرِ الْكَافِ - بَنُو لَيْثٍ وَضِمْرَةَ، وَسَعْدُ بْنُ بَكْرٍ فِي مِائَتَيْنِ، يَحْمِلُ لِوَاءَهُمْ أَبُو وَاقَدٍ - بِالْقَافِ - اللَّيْثِيُّ، فَلَمَّا حَاذُوهُ كَبَّرُوا ثَلَاثًا، فَقَالَ: مَنْ هَؤُلَاءِ ؟ قَالَ الْعَبَّاسُ: بَنُو بَكْرٍ، قَالَ: نَعَمْ، أَهْلُ شُؤْمٍ وَاللَّهِ! هَؤُلَاءِ الَّذِينَ غَزَانَا مُحَمَّدٌ بِسَبَبِهِمْ، قَالَ الْعَبَّاسُ: قَدْ خَارَ اللَّهُ - تَعَالَى - لَكُمْ فِي غَزْوِ مُحَمَّدٍ ﷺ أَتَاكُمْ أَمْنُكُمْ، وَدَخَلْتُمْ فِي الْإِسْلَامِ كَافَّةً، ثُمَّ مَرَّتْ أَشْجَعُ - بِالشِّينِ الْمُعْجَمَةِ، وَالْجِيمِ - وَهُمْ آخِرُ مَنْ مَرَّ، وَهُمْ ثَلَاثُمِائَةٍ مَعَهُمْ لِوَاءَانِ، يَحْمِلُ أَحَدَهُمَا مَعْقِلُ - بِالْعَيْنِ الْمُهْمَلَةِ، وَالْقَافِ - ابْنُ سِنَانٍ، وَالْآخَرَ: نُعَيْمُ بْنُ مَسْعُودٍ. فَلَمَّا حَاذَوْهُ كَبَّرُوا ثَلَاثًا قَالَ أَبُو سُفْيَانَ: مَنْ هَؤُلَاءِ ؟ قَالَ الْعَبَّاسُ: هَؤُلَاءِ أَشْجَعُ، قَالَ أَبُو سُفْيَانَ: هَؤُلَاءِ كَانُوا أَشَدَّ الْعَرَبِ عَلَى مُحَمَّدٍ، قَالَ الْعَبَّاسُ وَأَدْخَلَ اللَّهُ - تَعَالَى - الْإِسْلَامَ فِي قُلُوبِهِمْ، فَهَذَا فَضْلٌ مِنَ اللَّهِ، ثُمَّ قَالَ أَبُو سُفْيَانَ: أَبَعْدَ مَا مَضَى مُحَمَّدٌ ؟ فَقَالَ الْعَبَّاسُ: لَا، لَمْ يَمْضِ بَعْدُ، لَوْ أَتَتِ الْكَتِيبَةُ الَّتِي فِيهَا مُحَمَّدٌ رَأَيْتَ فِيهَا الْحَدِيدَ وَالْخَيْلَ وَالرِّجَالَ، وَمَا لَيْسَ لِأَحَدٍ بِهِ طَاقَةٌ، قَالَ: وَمَنْ لَهُ بِهَؤُلَاءِ طَاقَةٌ ؟ وَجَعَلَ النَّاسُ يَمُرُّونَ، كُلُّ ذَلِكَ يَقُولُ أَبُو سُفْيَانَ مَا مَرَّ مُحَمَّدٌ ؟ فَيَقُولُ الْعَبَّاسُ: لَا، حَتَّى طَلَعَتْ كَتِيبَةُ رَسُولِ اللَّهِ ﷺ الْخَضْرَاءُ الَّتِي فِيهَا الْمُهَاجِرُونَ وَالْأَنْصَارُ، وَفِيهَا الرَّايَاتُ وَالْأَلْوِيَةُ، مَعَ كُلِّ بَطْنٍ مِنْ بُطُونِ الْأَنْصَارِ لِوَاءٌ وَرَايَةٌ، وَهُمْ فِي الْحَدِيدِ لَا يُرَى مِنْهُمْ إِلَّا الْحَدَقُ، وَلِعُمَرَ بْنِ الْخَطَّابِ ؓ فِيهَا زَجَلٌ بِصَوْتٍ عَالٍ وَهُوَ يَزَعُهَا وَيَقُولُ: رُوَيْدًا حَتَّى يَلْحَقَ أَوَّلُكُمْ آخِرَكُمْ - يُقَالُ: كَانَ فِي تِلْكَ الْكَتِيبَةِ أَلْفَا دَارِعٍ، وَأَعْطَى رَسُولُ اللَّهِ ﷺ رَايَتَهُ سَعْدَ بْنَ عُبَادَةَ، فَهُوَ أَمَامَ الْكَتِيبَةِ، فَلَمَّا مَرَّ سَعْدٌ بِرَايَةِ رَسُولِ اللَّهِ ﷺ نَادَى أَبَا سُفْيَانَ فَقَالَ: الْيَوْمُ يَوْمُ الْمَلْحَمَةِ، الْيَوْمُ تُسْتَحَلُّ الْحُرْمَةُ الْيَوْمُ أَذَلَّ اللَّهُ قُرَيْشًا قَالَ أَبُو سُفْيَانَ: يَا عَبَّاسُ، حَبَّذَا يَوْمُ الذِّمَارِ. فَمَرَّتِ الْقَبَائِلُ، وَطَلَعَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَلَى نَاقَتِهِ الْقَصْوَاءِ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: بَيْنَ أَبِي بَكْرٍ الصِّدِّيقِ، وَأُسَيْدِ بْنِ الْحُضَيْرِ - وَهُوَ يُحَدِّثُهُمَا - فَقَالَ الْعَبَّاسُ: هَذَا رَسُولُ اللَّهِ - ﷺ. وَفِي الصَّحِيحِ عَنْ عُرْوَةَ أَنَّ كَتِيبَةَ الْأَنْصَارِ جَاءَتْ مَعَ سَعْدِ بْنِ عُبَادَةَ، وَمَعَهُ الرَّايَةُ، قَالَ: وَلَمْ يُرَ مِثْلُهَا، ثُمَّ جَاءَتْ كَتِيبَةٌ هِيَ أَقَلُّ الْكَتَائِبِ، فِيهِمْ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ، وَرَايَةُ رَسُولِ اللَّهِ ﷺ مَعَ الزُّبَيْرِ، قَالَ فِي الْعُيُونِ: كَذَا وَقَعَ عِنْدَ جَمِيعِ الرُّوَاةِ. وَرَوَاهُ الْحُمَيْدِيُّ فِي كِتَابِهِ: هِيَ أَجَلُّ الْكَتَائِبِ، وَهُوَ الْأَظْهَرُ انْتَهَى. فَقَالَ أَبُو سُفْيَانَ: لَقَدْ أَصْبَحَ مُلْكُ ابْنِ أَخِيكَ الْيَوْمَ عَظِيمًا قَالَ الْعَبَّاسُ: قُلْتُ: يَا أَبَا سُفْيَانَ إِنَّهَا النُّبُوَّةُ، قَالَ: فَنِعْمَ إِذًا. وَرَوَى الطَّبَرَانِيُّ عَنِ الْعَبَّاسِ ؓ قَالَ: لَمَّا بُعِثَ رَسُولُ اللَّهِ ﷺ قُلْتُ لِأَبِي سُفْيَانَ بْنِ حَرْبٍ: أَسْلِمْ بِنَا، قَالَ: لَا وَاللَّهِ حَتَّى أَرَى الْخَيْلَ تَطْلُعُ مَنْ كَدَاءٍ، قَالَ الْعَبَّاسُ: قُلْتُ مَا هَذَا ؟ قَالَ شَيْءٌ طَلَعَ بِقَلْبِي، لِأَنَّ اللَّهَ لَا يُطْلِعُ خَيْلًا هُنَاكَ أَبَدًا، قَالَ الْعَبَّاسُ: فَلَمَّا طَلَعَ رَسُولُ اللَّهِ ﷺ مِنْ هُنَاكَ ذَكَّرْتُ أَبَا سُفْيَانَ بِهِ فَذَكَرَهُ. فَلَمَّا مَرَّ رَسُولُ اللَّهِ ﷺ بِأَبِي سُفْيَانَ، قَالَ: يَا رَسُولَ اللَّهِ أُمِرْتُ بِقَتْلِ قَوْمِكَ ؟ ! أَلَمْ تَعْلَمْ مَا قَالَ سَعْدُ بْنُ عُبَادَةَ قَالَ: «مَا قَالَ” قَالَ: كَذَا وَكَذَا، وَإِنِّي أَنْشُدُكَ اللَّهَ فِي قَوْمِكَ، فَأَنْتَ أَبَرُّ النَّاسِ، وَأَوْصَلُ النَّاسِ، وَأَرْحَمُ النَّاسِ، فَقَالَ رَسُولُ اللَّهِ ﷺ «كَذَبَ سَعْدٌ يَا أَبَا سُفْيَانَ، الْيَوْمُ يَوْمُ الْمَرْحَمَةِ، الْيَوْمُ يَوْمٌ يُعَظِّمُ اللَّهُ فِيهِ الْكَعْبَةَ، الْيَوْمُ يَوْمٌ تُكْسَى فِيهِ الْكَعْبَةُ، الْيَوْمُ يَوْمٌ أَعَزَّ اللَّهُ فِيهِ قُرَيْشًا”. وَعِنْدَ ابْنِ إِسْحَاقَ: أَنَّ سَعْدًا لَمَّا قَالَ مَا قَالَ، سَمِعَهُ رَجُلٌ مِنَ الْمُهَاجِرِينَ، قَالَ ابْنُ هِشَامٍ: هُوَ عُمَرُ بْنُ الْخَطَّابِ، فَقَالَ: يَا رَسُولَ اللَّهِ مَا نَأْمَنُ أَنْ يَكُونَ لَهُ فِي قُرَيْشٍ صَوْلَةٌ: وَاسْتَبْعَدَ ذَلِكَ الْحَافِظُ مِنْ عُمَرَ هُنَا لِكَوْنِهِ كَانَ مَعْرُوفًا بِشِدَّةِ الْبَأْسِ عَلَيْهِمْ. وَعِنْدَ مُحَمَّدِ بْنِ عُمَرَ: إِنَّ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ، وَعُثْمَانَ بْنَ عَفَّانَ، قَالَا ذَلِكَ لِرَسُولِ اللَّهِ - ﷺ. وَقَالَ ضِرَارُ - بِضَادٍ مُعْجَمَةٍ - بْنُ الْخَطَّابِ الْفِهْرِيُّ - فِيمَا ذَكَرَهُ مُحَمَّدُ بْنُ عُمَرَ، وَأَبُو عُثْمَانَ سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٌ الْأُمَوِيُّ - شِعْرًا يَسْتَعْطِفُ رَسُولَ اللَّهِ ﷺ عَلَى أَهْلِ مَكَّةَ حِينَ سَمِعَ قَوْلَ سَعْدٍ، قَالَ أَبُو الرَّبِيعِ وَهُوَ مِنْ أَجْوَدِ شِعْرٍ قَالَهُ. وَعِنْدَ ابْنِ إِسْحَاقَ وَعِنْدَ ابْنِ عَسَاكِرَ مِنْ طَرِيقِ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ ؓ أَنَّ امْرَأَةً مِنْ قُرَيْشٍ عَارَضَتْ رَسُولَ اللَّهِ ﷺ بِهَذَا الشِّعْرِ، فَكَأَنَّ ضِرَارًا أَرْسَلَ بِهِ الْمَرْأَةَ لِيَكُونَ أَبْلَغَ فِي انْعِطَافِ رَسُولِ اللَّهِ ﷺ عَلَى قُرَيْشٍ: يَا نَبِيَّ الْهُدَى إِلَيْكَ لَجَا حَيُّ قُرَيْشٍ وَلَاتَ حِينَ لَجَاءِ حِينَ ضَاقَتْ عَلَيْهِمْ سِعَةُ الْأَرْ ضِ وَعَادَاهُمْ إِلَهُ السَّمَاءِ وَالْتَقَتْ حَلْقَتَا الْبِطَانِ عَلَى الْقَوْ مِ وَنُودُوا بِالصَّيْلَمِ الصَّلْعَاءِ إِنَّ سَعْدًا يُرِيدُ قَاصِمَةَ الظَّهْ رِ بِأَهْلِ الْحَجُونِ وَالْبَطْحَاءِ خَزْرَجِيٌّ لَوْ يَسْتَطِيعُ مِنَ الْغَيِّ رَمَانَا بِالنَّسْرِ وَالْعَوَّاءِ وَغْرُ الصَّدْرِ لَا يَهُمُّ بِشَيْءٍ غَيْرَ سَفْكِ الدِّمَا وَسَبْيِ النِّسَاءِ قَدْ تَلَظَّى عَلَى الْبِطَاحِ وَجَاءَتْ عَنْهُ هِنْدٌ بِالسَّوْءَةِ السَّوَاءِ إِذْ يُنَادِي بِذُلِّ حَيِّ قُرَيْشٍ وَابْنُ حَرْبٍ بِذَا مِنَ الشُّهَدَاءِ فَلَئِنْ أَقْحَمَ اللِّوَاءَ وَنَادَى يَا حَمَاةَ الْأَدْبَارِ أَهْلَ اللِّوَاءِ ثُمَّ ثَابَتْ إِلَيْهِ مَنْ بِهِمِ الْخَزْ رَجُ وَالْأَوْسُ أَنَجُمُ الْهَيْجَاءِ لَتَكُونَنَّ بِالْبِطَاحِ قُرَيْشٌ فِقْعَةُ الْقَاعِ فِي أَكُفِّ الْإِمَاءِ فَأَنْهَيْنَهُ فَإِنَّهُ أَسَدُّ الْأُسْ دِ لَدَى الْغَابِ وَالْغُ فِي الدِّمَاءِ إِنَّهُ مُطْرِقٌ يُرِيدُ لَنَا الْأَمْ رَ سُكُوتًا كَالْحَيَّةِ الصَّمَّاءِ فَأَرْسَلَ رَسُولُ اللَّهِ ﷺ إِلَى سَعْدٍ، فَنَزَعَ اللِّوَاءَ مِنْ يَدِهِ، وَجَعَلَهُ إِلَى ابْنِهِ قَيْسِ بْنِ سَعْدٍ، وَرَأَى رَسُولُ اللَّهِ ﷺ أَنَّ اللِّوَاءَ لَمْ يَخْرُجْ مِنْ يَدِ سَعْدٍ، حَتَّى صَارَ إِلَى ابْنِهِ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: فَأَبَى سَعْدٌ أَنْ يُسَلِّمَ اللِّوَاءَ إِلَّا بِأَمَارَةٍ مِنْ رَسُولِ اللَّهِ ﷺ فَأَرْسَلَ النَّبِيُّ ﷺ بِعِمَامَتِهِ، فَدَفَعَ اللِّوَاءَ إِلَى ابْنِهِ قَيْسٍ، وَيُقَالُ: إِنَّ رَسُولَ اللَّهِ ﷺ أَمَرَ عَلِيًّا فَأَخَذَ الرَّايَةَ، فَذَهَبَ بِهَا إِلَى مَكَّةَ حَتَّى غَرَزَهَا عِنْدَ الرُّكْنِ. قَالَ أَبُو عُمَرَ - رَحِمَهُ اللَّهُ تَعَالَى -: قَدْ رُوِيَ أَنَّ رَسُولَ اللَّهِ ﷺ أَعْطَى الرَّايَةَ لِلزُّبَيْرِ إِذْ نَزَعَهَا مِنْ سَعْدٍ. وَرَوَى أَبُو يَعْلَى عَنِ الزُّبَيْر? ؓ أَنَّ رَسُولَ اللَّهِ ﷺ دَفَعَهَا إِلَيْهِ فَدَخَلَ بِلِوَاءَيْنِ، وَبِهِ جَزَمَ مُوسَى بْنُ عُقْبَةَ. قَالَ الْحَافِظُ: وَالَّذِي يَظْهَرُ فِي الْجَمْعِ أَنَّ رَسُولَ اللَّهِ ﷺ أَرْسَلَ عَلِيًّا لِيَنْزِعَهَا، وَأَنْ يَدْخُلَ بِهَا. ثُمَّ خَشِيَ تَغَيُّرَ خَاطِرِ سَعْدٍ، فَأَمَرَ بِدَفْعِهَا لِابْنِهِ قَيْسٍ، ثُمَّ إِنَّ سَعْدًا خَشِيَ أَنْ يَقَعَ مِنِ ابْنِهِ شَيْءٌ يَكْرَهُهُ رَسُولُ اللَّهِ ﷺ فَسَأَلَ رَسُولَ اللَّهِ ﷺ أَنْ يَأْخُذَهَا، فَحِينَئِذٍ أَخَذَهَا الزُّبَيْرُ، وَيُؤَيِّدُ ذَلِكَ مَا رَوَاهُ الْبَزَّارُ بِسَنَدٍ عَلَى شَرْطِ الْبُخَارِيِّ عَنْ أَنَسٍ ؓ قَالَ: كَانَ قَيْسٌ فِي مُقَدِّمَةِ رَسُولِ اللَّهِ ﷺ لَمَّا قَدِمَ مَكَّةَ، فَكَلَّمَ سَعْدٌ النَّبِيَّ ﷺ أَنْ يَصْرِفَهُ عَنِ الْمَوْضِعِ الَّذِي هُوَ فِيهِ مَخَافَةَ أَنْ يُقْدِمَ عَلَى شَيْءٍ فَصَرَفَهُ عَنْ ذَلِكَ. انْتَهَى. وَرَوَى ابْنُ أَبِي شَيْبَةَ عَنْ أَبِي سَلَمَةَ، وَيَحْيَى بْنُ عَبْدُ الرَّحْمَنِ بْنِ حَاطِبٍ، وَالطَّبَرَانِيُّ عَنْ عُرْوَةَ: أَنَّ الْعَبَّاسَ قَالَ: يَا رَسُولَ اللَّهِ!! لَوْ أَذِنْتَ لِي فَأَتَيْتُهُمْ. أَيْ أَهْلَ مَكَّةَ - فَدَعَوْتُهُمْ فَأَمَّنْتُهُمْ، فَرَكِبَ الْعَبَّاسُ بَغْلَةَ رَسُولِ اللَّهِ ﷺ الشَّهْبَاءَ، وَانْطَلَقَ، فَقَالَ رَسُولُ اللَّهِ - ﷺ: «رُدُّوا عَلَيَّ أَبِي، رُدُّوا عَلَيَّ أَبِي، فَإِنَّ عَمَّ الرَّجُلِ صِنْوُ أَبِيهِ - «إِنِّي أَخَافُ أَنْ تَفْعَلَ بِهِ قُرَيْشٌ مَا فَعَلَتْ ثَقِيفٌ بِعُرْوَةَ بْنِ مَسْعُودٍ، دَعَاهُمْ إِلَى اللَّهِ - تَعَالَى - فَقَتَلُوهُ، أَمَا وَاللَّهِ لَئِنْ رَكِبُوهَا مِنْهُ لَأُضْرِمَنَّهَا عَلَيْهِمْ نَارًا” فَكَرِهَ الْعَبَّاسُ الرُّجُوعَ، وَقَالَ: يَا رَسُولَ اللَّهِ، إِنْ تَرْجِعْ أَبَا سُفْيَانَ رَاغِبًا فِي قِلَّةِ النَّاسِ، فَيَكْفُرُ بَعْدَ إِسْلَامِهِ فَقَالَ «احْبِسْهُ” فَحَبَسَهُ، فَذَكَرَ عَرْضَ الْقَبَائِلِ وَمُرُورَهَا بِأَبِي سُفْيَانَ، وَفِيهِ فَقَالَ أَبُو سُفْيَانَ: امْضِ يَا عَبَّاسُ. فَانْطَلَقَ الْعَبَّاسُ حَتَّى دَخَلَ مَكَّةَ فَقَالَ: يَا أَهْلَ مَكَّةَ!! أَسْلِمُوا تَسْلَمُوا قَدِ اسْتُبْطِنْتُمْ بِأَشْهَبَ بَازِلٍ . انْتَهَى. وَفِي حَدِيثِ عُرْوَةَ عِنْدَ الطَّبَرَانِيِّ: وَكَفَّهُمُ اللَّهُ عَزَّ وَجَلَّ - عَنِ الْعَبَّاسٍ - انْتَهَى. [ رُجُوعُ أَبِي سُفْيَانَ إلَى أَهْلِ مَكَّةَ يُحَذِّرُهُمْ ] قَالَ الْعَبَّاسُ، فَقُلْتُ لِأَبِي سُفْيَانَ بْنِ حَرْبٍ: انْجُ وَيْحَكَ - فَأَدْرِكْ قَوْمَكَ قَبْلَ أَنْ يَدْخُلَ عَلَيْهِمْ رَسُولُ اللَّهِ ﷺ فَخَرَجَ أَبُو سُفْيَانَ، فَتَقَدَّمَ النَّاسَ كُلَّهُمْ حَتَّى دَخَلَ مَكَّةَ مَنْ كَدَاءٍ فَصَرَخَ بِأَعْلَى صَوْتِهِ: يَا مَعْشَرَ قُرَيْشٍ، هَذَا مُحَمَّدٌ قَدْ جَاءَكُمْ بِمَا لَا قِبَلَ لَكُمْ بِهِ، أَسْلِمُوا تَسْلَمُوا، مَنْ دَخَلَ دَارَ أَبِي سُفْيَانَ فَهُوَ آمِنٌ. قَالُوا: قَاتَلَكَ اللَّهُ! وَمَا تُغْنِي دَارُكَ ؟ ! قَالَ: وَمَنْ أَغْلَقَ بَابَهُ فَهُوَ آمِنٌ، وَمِنْ دَخَلَ الْمَسْجِدَ فَهُوَ آمِنٌ. فَقَامَتْ إِلَيْهِ هِنْدُ بِنْتُ عُتْبَةَ زَوْجْتُهُ، فَأَخَذَتْ بِشَارِبِهِ، وَقَالَتْ: اقْتُلُوا الْحَمِيتَ الدَّسِمَ الْأَحْمَسَ، قُبِّحَ مِنْ طَلِيعَةِ قَوْمٍ. فَقَالَ أَبُو سُفْيَانَ: وَيَلْكُمُ! لَا تَغُرَّنَّكُمْ هَذِهِ مِنْ أَنْفُسِكُمْ، فَإِنَّهُ قَدْ جَاءَكُمْ مَا لَا قِبَلَ لَكُمْ بِهِ. وَفِيهَا: جَوَازُ بَلِ اسْتِحْبَابُ كَثْرَةِ الْمُسْلِمِينَ وَقُوَّتِهُمْ وَشَوْكَتِهِمْ وَهَيْئَتِهِمْ لِرُسُلِ الْعَدُوِّ، إِذَا جَاءُوا إِلَى الْإِمَامِ ، كَمَا يَفْعَلُ مُلُوكُ الْإِسْلَامِ، كَمَا أَمَرَ النَّبِيُّ ﷺ بِإِيقَادِ النِّيرَانِ لَيْلَةَ الدُّخُولِ إِلَى مَكَّةَ، وَأَمَرَ العباس أَنْ يَحْبِسَ أبا سفيان عِنْدَ خَطْمِ الْجَبَلِ، وَهُوَ مَا تَضَايَقَ مِنْهُ، حَتَّى عُرِضَتْ عَلَيْهِ عَسَاكِرُ الْإِسْلَامِ وَعِصَابَةُ التَّوْحِيدِ وَجُنْدُ اللَّهِ، وَعُرِضَتْ عَلَيْهِ خَاصِكِيَّةُ رَسُولِ اللَّهِ ﷺ وَهُمْ فِي السِّلَاحِ مِنْهُمْ إِلَّا الْحَدَقُ، ثُمَّ أَرْسَلَهُ فَأَخْبَرَ قُرَيْشًا بِمَا رَأَى.
Translation
✧ Displaying the troops of the Messenger before Abū Sufyān Ibn ʿUqbah—may God Almighty have mercy on him—said: The Messenger of God ﷺ ordered a caller to announce that every tribe should set out by morning and stand with its leader under its banner, and display the equipment and weaponry it had. So the people were ready at dawn, and he placed the battalions in front of him. They said: The tribes passed by with their commanders, and the battalions with their banners. Muḥammad b. ʿUmar said: The first to come to the Messenger of God ﷺ was Khālid b. al-Walīd among Banū Sulaym—with a ḍammah on the first letter and a fatḥah on the second and a sukūn on the yāʾ—numbering one thousand, though it is also said nine hundred. They had two standards and a banner. One of the two standards was carried by al-ʿAbbās b. Mirdās—with a kasrah on the mīm—and the other was carried by Khufāf—with a dotted khāʾ bearing a ḍammah—b. Nudbah—with a nūn bearing a ḍammah, then an unpointed dāl—and the banner was carried by al-Ḥajjāj b. ʿUlāṭ—with a ʿayn bearing a ḍammah, then two unpointed ṭāʾs. When they passed by Abū Sufyān, they said the takbīr three times, then moved on. Abū Sufyān said, “O ʿAbbās!! Who are these?” He said, “This is Khālid b. al-Walīd.” He said, “The young man?” He said, “Yes.” He said, “And who is with him?” He said, “Banū Sulaym.” He said, “What do I have to do with Banū Sulaym!” Then after him passed al-Zubayr b. al-ʿAwwām with five hundred from the Emigrants and the mixed groups of Arabs, and he had a black banner. When they passed by Abū Sufyān, they said the takbīr three times. Abū Sufyān said, “Who are these?” He said, “This is al-Zubayr b. al-ʿAwwām.” He said, “The son of your sister?” He said, “Yes.” Then Banū Ghifār—with a kasrah on the dotted ghayn—passed, three hundred strong, their banner carried by Abū Dharr, though it is also said Īmāʾ—with a kasrah or fatḥah on the hamzah and a sukūn on the yāʾ, a long triptote, though it may be shortened with a fatḥah—b. Raḥḍah—with a ḥāʾ then a dotted ḍād, both with fatḥahs; Ibn al-Athīr allowed a sukūn on the ḥāʾ, while al-Nawawī limited it to the fatḥah, and al-Suhaylī said with a ḍammah on the rāʾ. When they came alongside him, they said the takbīr three times. Abū Sufyān said, “Who are these?” He said, “Banū Ghifār.” He said, “What do I have to do with Banū Ghifār?” Then Aslam passed, four hundred strong, with two standards. One was carried by Buraydah—in the diminutive form of al-burd—b. al-Ḥuṣayb—with a ḍammah on the ḥāʾ and a fatḥah on the unpointed ṣād, then a yāʾ then a bāʾ—and the other by Nājiyah—with a nūn and a jīm—b. al-Aʿjam. When they came alongside him, they said the takbīr three times. He said, “Who are these?” Al-ʿAbbās said, “Aslam.” He said, “What do I have to do with Aslam?” Then Banū Kaʿb b. ʿAmr passed, five hundred strong, their banner carried by Busr—with a ḍammah on the bāʾ and a sukūn on the unpointed sīn—b. Sufyān. When they came alongside him, they said the takbīr three times. He said, “Who are these?” Al-ʿAbbās said, “Banū ʿAmr b. Kaʿb b. ʿAmr, brothers of Aslam.” He said, “Yes, these are allies of Muḥammad.” Then Muzaynah—with a ḍammah on the mīm and a fatḥah on the zāy—passed, one thousand strong, with three standards and one hundred horses. Their standards were carried by al-Nuʿmān b. Muqarrin—with a ḍammah on the mīm and a sukūn on the qāf, [and with the rāʾ] and the nūn—and ʿAbd Allāh b. ʿAmr b. ʿAwf, and Bilāl b. al-Ḥārith. When they came alongside him, they said the takbīr three times. He said, “Who are these?” Al-ʿAbbās said, “Muzaynah.” He said, “What do I have to do with Muzaynah? They have come to me clattering from their heights.” Then Juhaynah—with a ḍammah on the jīm and a fatḥah on the hāʾ and a sukūn on the yāʾ, and with the nūn—passed, eight hundred strong, with four standards carried by Abū Rawʿah—with a fatḥah on the rāʾ and a sukūn on the wāw—Maʿbad b. Khālid, and Suwayd b. Ṣakhr, and Rāfiʿ b. Makīth—with a fatḥah on the mīm and a kasrah on the kāf, and with the three-pointed letter—and ʿAbd Allāh b. Badr—with the bāʾ. When they came alongside him, they said the takbīr three times. He said, “Who are these?” He said, “Juhaynah.” He said, “What do I have to do with Juhaynah?” Then Kinānah—with a kasrah on the kāf—Banū Layth and Ḍimrah, and Saʿd b. Bakr passed, two hundred strong, their standard carried by Abū Wāqid—with the qāf—al-Laythī. When they came alongside him, they said the takbīr three times. He said, “Who are these?” Al-ʿAbbās said, “Banū Bakr.” He said, “Yes, by God, people of ill omen! These are the ones because of whom Muḥammad raided us.” Al-ʿAbbās said, “God Almighty has chosen good for you in Muḥammad’s raid ﷺ. Your security has come to you, and you have entered Islam all together.” Then Ashjaʿ—with the dotted shīn and the jīm—passed, and they were the last to pass, three hundred strong with two standards. One was carried by Maʿqil—with the unpointed ʿayn and the qāf—b. Sinān, and the other by Nuʿaym b. Masʿūd. When they came alongside him, they said the takbīr three times. Abū Sufyān said, “Who are these?” Al-ʿAbbās said, “These are Ashjaʿ.” Abū Sufyān said, “These were the harshest of the Arabs against Muḥammad.” Al-ʿAbbās said, “And God Almighty has brought Islam into their hearts. This is a favor from God.” Then Abū Sufyān said, “Has Muḥammad passed yet?” Al-ʿAbbās said, “No, he has not passed yet. If the battalion in which Muḥammad is should come, you would see iron and horses and men in it, and what no one has strength to face.” He said, “Who has strength against these?” The people kept passing, and each time Abū Sufyān said, “Has Muḥammad not passed?” and al-ʿAbbās said, “No,” until the green battalion of the Messenger of God ﷺ appeared, in which were the Emigrants and the Helpers, and in it were banners and standards. With every clan of the Helpers there was a standard and a banner. They were in iron, and nothing could be seen of them but their eyes. ʿUmar b. al-Khaṭṭāb ؓ had a loud voice among them, keeping order and saying, “Slowly, so that the first of you may catch up with the last.” It was said that in that battalion there were two thousand armored men. The Messenger of God ﷺ gave his banner to Saʿd b. ʿUbādah, and he was at the front of the battalion. When Saʿd passed with the banner of the Messenger of God ﷺ, he called out to Abū Sufyān and said, “Today is the day of slaughter. Today the sacred is made permissible. Today God has humiliated Quraysh.” Abū Sufyān said, “O ʿAbbās, how welcome is the day of defense.” Then the tribes passed, and the Messenger of God ﷺ appeared, mounted on his she-camel al-Qaṣwāʾ. Muḥammad b. ʿUmar said: between Abū Bakr al-Ṣiddīq and Usayd b. al-Ḥuḍayr, and he was speaking with them. Al-ʿAbbās said, “This is the Messenger of God ﷺ.” In the Ṣaḥīḥ, on the authority of ʿUrwah, the battalion of the Helpers came with Saʿd b. ʿUbādah, and with him was the banner. He said: No battalion like it was seen. Then came a battalion that was the smallest of the battalions, in which were the Messenger of God ﷺ and his companions, and the banner of the Messenger of God ﷺ was with al-Zubayr. He said in al-ʿUyūn: Thus it occurs in all the narrators. Al-Ḥumaydī narrated it in his book as “it was the greatest of the battalions,” and that is what is more apparent. End quote. Abū Sufyān said, “The kingship of your nephew has indeed become great today.” Al-ʿAbbās said, “I said, ‘O Abū Sufyān, it is prophethood.’” He said, “Then how excellent.” Al-Ṭabarānī narrated on the authority of al-ʿAbbās ؓ that when the Messenger of God ﷺ was sent, I said to Abū Sufyān b. Ḥarb, “Let us embrace Islam.” He said, “No, by God, not until I see horses coming from Kadāʾ.” Al-ʿAbbās said: I said, “What is this?” He said, “Something that came into my heart, because God will never send horses there.” Al-ʿAbbās said: So when the Messenger of God ﷺ appeared from there, I reminded Abū Sufyān of this, and he remembered it. When the Messenger of God ﷺ passed by Abū Sufyān, he said, “O Messenger of God, have you been commanded to kill your people? Do you know what Saʿd b. ʿUbādah said?” He said, “What did he say?” He said, “Such and such, and I adjure you by God regarding your people, for you are the most dutiful of people, the most upholding of kinship, and the most merciful of people.” The Messenger of God ﷺ said, “Saʿd has lied, O Abū Sufyān. Today is the day of mercy. Today is a day on which God magnifies the Kaʿbah. Today is a day on which the Kaʿbah is clothed. Today is a day on which God has honored Quraysh.” According to Ibn Isḥāq: When Saʿd said what he said, a man from the Emigrants heard him. Ibn Hishām said: He was ʿUmar b. al-Khaṭṭāb, and he said, “O Messenger of God, we do not feel safe that he may have an outburst against Quraysh.” Al-Ḥāfiẓ deemed it unlikely that this came from ʿUmar here, because he was known for his severity against them. According to Muḥammad b. ʿUmar: ʿAbd al-Raḥmān b. ʿAwf and ʿUthmān b. ʿAffān said that to the Messenger of God ﷺ. Ḍirār—with a dotted ḍād—b. al-Khaṭṭāb al-Fihrī said, as mentioned by Muḥammad b. ʿUmar and Abū ʿUthmān Saʿīd b. Yaḥyā b. Saʿīd al-Umawī, poetry seeking to move the Messenger of God ﷺ to compassion for the people of Makkah when he heard what Saʿd said. Abū al-Rabīʿ said it is among the finest poetry he composed. According to Ibn Isḥāq and according to Ibn ʿAsākir, on the authority of Abū al-Zubayr from Jābir ؓ, a woman of Quraysh confronted the Messenger of God ﷺ with this poetry, as if Ḍirār had sent the woman with it so that it might be more effective in inclining the Messenger of God ﷺ toward Quraysh: O Prophet of guidance, to you has sought refuge the tribe of Quraysh, but not at the time of refuge When the breadth of the earth closed in upon them and the God of heaven became their enemy And the two rings of the girth met upon the people and they were called to the shearing calamity Saʿd desires the breaker of the back for the people of al-Ḥajūn and al-Baṭḥāʾ A Khazrajī who, if he could, out of error would cast upon us with al-Nasr and al-ʿAwwāʾ His chest is full of rancor; he intends nothing but the shedding of blood and the capture of women He has burned with rage against the open plains, and from him Hind has brought the utmost disgrace When he calls out for the humiliation of the tribe of Quraysh while Ibn Ḥarb is among the witnesses to this And if he thrusts the banner forward and calls out, “O protectors of the rear, O people of the banner,” Then those of the Khazraj and the Aws who are the stars of battle will rally to him Quraysh will certainly become in the open plains like the mushroom of the desert in the hands of slave women So forbid him, for he is the fiercest of lions in the thicket, and he plunges into blood He is silent, intending against us the matter, like the deaf serpent So the Messenger of God ﷺ sent to Saʿd, and he removed the banner from his hand and gave it to his son Qays b. Saʿd. The Messenger of God ﷺ considered that the banner should not leave the hand of Saʿd except to go to his son. Muḥammad b. ʿUmar said: Saʿd refused to hand over the banner except by a sign from the Messenger of God ﷺ. The Prophet ﷺ sent his turban, and he handed the banner to his son Qays. It is also said that the Messenger of God ﷺ ordered ʿAlī, and he took the banner and went with it to Makkah until he planted it by the corner. Abū ʿUmar—may God Almighty have mercy on him—said: It has been narrated that the Messenger of God ﷺ gave the banner to al-Zubayr when he removed it from Saʿd. Abū Yaʿlā narrated on the authority of al-Zubayr ؓ that the Messenger of God ﷺ handed it to him, and he entered with two standards. Mūsā b. ʿUqbah affirmed this. Al-Ḥāfiẓ said: What appears in reconciling the accounts is that the Messenger of God ﷺ sent ʿAlī to remove it and to enter with it. Then he feared that Saʿd’s feelings might change, so he ordered that it be given to his son Qays. Then Saʿd feared that something displeasing to the Messenger of God ﷺ might occur from his son, so he asked the Messenger of God ﷺ to take it, and at that point al-Zubayr took it. This is supported by what al-Bazzār narrated with a chain meeting al-Bukhārī’s criteria, on the authority of Anas ؓ, who said: Qays was in the vanguard of the Messenger of God ﷺ when he came to Makkah. Saʿd spoke to the Prophet ﷺ to remove him from the position he was in, fearing that he might venture upon something, so he removed him from that. End quote. Ibn Abī Shaybah narrated on the authority of Abū Salamah and Yaḥyā b. ʿAbd al-Raḥmān b. Ḥāṭib, and al-Ṭabarānī on the authority of ʿUrwah, that al-ʿAbbās said, “O Messenger of God, if you would permit me, I would go to them—that is, the people of Makkah—and summon them and grant them security.” So al-ʿAbbās rode the gray mule of the Messenger of God ﷺ and set off. The Messenger of God ﷺ said, “Bring back to me my father, bring back to me my father, for a man’s paternal uncle is the equal of his father. I fear that Quraysh may do to him what Thaqīf did to ʿUrwah b. Masʿūd, when he called them to God Almighty and they killed him. By God, if they seize him for it, I will kindle it upon them as fire.” Al-ʿAbbās disliked returning and said, “O Messenger of God, if you send Abū Sufyān back hoping for a small number of people, he may disbelieve after his Islam.” He said, “Detain him.” So he detained him. Then he mentioned the display of the tribes and their passing by Abū Sufyān, and in it Abū Sufyān said, “Go, O ʿAbbās.” So al-ʿAbbās went until he entered Makkah and said, “O people of Makkah, embrace Islam and you will be safe. You have been surrounded by a gray, fully grown [camel].” End quote. In the ḥadīth of ʿUrwah according to al-Ṭabarānī: And God, Mighty and Majestic, held them back from al-ʿAbbās. End quote. The return of Abū Sufyān to the people of Makkah to warn them Al-ʿAbbās said: I said to Abū Sufyān b. Ḥarb, “Flee, woe to you! Reach your people before the Messenger of God ﷺ enters upon them.” So Abū Sufyān went out and preceded all the people until he entered Makkah from Kadāʾ and cried out at the top of his voice, “O assembly of Quraysh, this is Muḥammad. He has come to you with what you have no strength against. Embrace Islam and you will be safe. Whoever enters the house of Abū Sufyān is safe.” They said, “May God fight you! What will your house avail?” He said, “And whoever locks his door is safe, and whoever enters the mosque is safe.” Hind bt. ʿUtbah, his wife, stood up to him, took hold of his mustache, and said, “Kill the fat, greasy, stout one! How ugly is the vanguard of a people!” Abū Sufyān said, “Woe to you! Do not let this one deceive you about yourselves, for what has come to you is beyond your strength.” In this: It is permissible, indeed recommended, for Muslims to display their great numbers, strength, power, and appearance before the messengers of the enemy when they come to the imam, as the kings of Islam do, just as the Prophet ﷺ ordered the lighting of fires on the night of the entry into Makkah, and ordered al-ʿAbbās to detain Abū Sufyān at the narrow pass of the mountain—that is, where it narrows—until the armies of Islam, the band of monotheism, and the soldiers of God were displayed before him, and the elite guard of the Messenger of God ﷺ were displayed before him, clad in weapons so that nothing was visible of them but their eyes. Then he sent him, and he informed Quraysh of what he had seen.
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