Tarikh (al-Tabari) 1433
The Conquest of Makkah
[ أَسَمَاءُ مَنْ أَمَرَ الرَّسُولُ بِقَتْلِهِمْ يوم الفتح وَسَبَبُ ذَلِكَ ] قَالَ ابْنُ إسْحَاقَ: وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ عَهِدَ إلَى أُمَرَائِهِ مِنْ الْمُسْلِمِينَ، حِينَ أَمَرَهُمْ أَنْ يَدْخُلُوا مَكَّةَ، أَنْ لَا يُقَاتِلُوا إلَّا مَنْ قَاتَلَهُمْ، إلَّا أَنَّهُ قَدْ عَهِدَ فِي نَفَرٍ سَمَّاهُمْ أَمَرَ بِقَتْلِهِمْ وَإِنْ وُجِدُوا تَحْتَ أَسْتَارِ الْكَعْبَةِ، مِنْهُمْ : عَبْدُ الْعُزَّى بْنُ خَطَلٍ - بِفَتْحِ الْخَاءِ الْمُعْجَمَةِ، وَالطَّاءِ الْمُهْمَلَةِ، وَآخِرُهُ لَامٌ وَكَانَ قَدْ أَسْلَمَ، وَسَمَّاهُ رَسُولُ اللَّهِ ﷺ عَبْدَ اللَّهِ وَهَاجَرَ إِلَى الْمَدِينَةِ، وَبَعَثَهُ رَسُولُ اللَّهِ ﷺ سَاعِيًا، وَبَعَثَ مَعَهُ رَجُلًا مِنْ خُزَاعَةَ، وَكَانَ يَصْنَعُ لَهُ طَعَامَهُ وَيَخْدِمُهُ فَنَزَلَا فِي مَجْمَعٍ - وَالْمَجْمَعُ حَيْثُ تَجْتَمِعُ الْأَعْرَابُ يُؤَدُّونَ فِيهِ الصَّدَقَةَ - فَأَمَرَهُ أَنْ يَصْنَعَ لَهُ طَعَامًا، وَنَامَ نِصْفَ النَّهَارِ، وَاسْتَيْقَظَ، وَالْخُزَاعِيُّ نَائِمٌ، وَلَمْ يَصْنَعْ لَهُ شَيْئًا، فَعَدَّى عَلَيْهِ فَضَرَبَهُ فَقَتَلَهُ، وَارْتَدَّ عَنِ الْإِسْلَامِ، وَهَرَبَ إِلَى مَكَّةَ، وَكَانَ يَقُولُ الشِّعْرَ يَهْجُو بِهِ رَسُولَ اللَّهِ ﷺ وَكَانَ لَهُ قَيْنَتَانِ، وَكَانَتَا فَاسِقَتَيْنِ، فَيَأْمُرُهُمَا ابْنُ خَطَلٍ أَنْ يُغَنِّيَا بِهِجَاءِ رَسُولِ اللَّهِ - ﷺ. وَعَنْ أَنَسٍ قَالَ: دَخَلَ رَسُولُ اللَّهِ ﷺ مَكَّةَ يَوْمَ الْفَتْحِ عَلَى رَأْسِهِ الْمِغْفَرُ، فَلَمَّا نَزَعَهُ جَاءَ رَجُلٌ فَقَالَ: ابْنُ خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الْكَعْبَةِ، فَقَالَ رَسُولُ اللَّهِ ﷺ: «اقْتُلُوهُ” رَوَاهُ الْإِمَامُ مَالِكٌ وَالشَّيْخَانِ. قَالَ مُحَمَّدُ بْنُ عُمَرَ: لَمَّا دَخَلَ رَسُولُ اللَّهِ ﷺ إِلَى ذِي طُوًى، أَقْبَلَ ابْنُ خَطَلٍ مِنْ أَعْلَى مَكَّةَ مُدَجَّجًا فِي الْحَدِيدِ عَلَى فَرَسٍ وَبِيَدِهِ قَنَاةٌ، فَمَرَّ بِبَنَاتِ سَعِيدِ بْنِ الْعَاصِ فَقَالَ لَهُنَّ: أَمَا وَاللَّهِ لَا يَدْخُلُهَا مُحَمَّدٌ حَتَّى تَرَيْنَ ضَرْبًا كَأَفْوَاهِ الْمَزَادِ، ثُمَّ خَرَجَ حَتَّى انْتَهَى إِلَى الْخَنْدَمَةِ، فَرَأَى خَيْلَ اللَّهِ، وَرَأَى الْقِتَالَ فَدَخَلَهُ رُعْبٌ، حَتَّى مَا يَسْتَمْسِكُ مِنِ الرِّعْدَةِ، فَرَجَعَ حَتَّى انْتَهَى إِلَى الْكَعْبَةِ، فَنَزَلَ عَنْ فَرَسِهِ، وَطَرَحَ سِلَاحَهُ وَأَتَى الْبَيْتَ فَدَخَلَ تَحْتَ أَسْتَارِهِ، فَأَخَذَ رَجُلٌ مِنْ بَنِي كَعْبٍ سِلَاحَهُ وَأَدْرَكَ فَرَسَهُ عَائِرًا فَاسْتَوَى عَلَيْهِ، وَلَحِقَ بِرَسُولِ اللَّهِ - ﷺ بِالْحَجُونِ. وَعَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ - بِفَتْحِ السِّينِ، وَإِسْكَانِ الرَّاءِ، وَبِالْحَاءِ الْمُهْمَلَاتِ - كَانَ أَسْلَمَ، ثُمَّ ارْتَدَّ، فَشَفَعَ فِيهِ عُثْمَانُ يَوْمَ الْفَتْحِ، فَحُقِنَ دَمُهُ، وَأَسْلَمَ بَعْدَ ذَلِكَ فَقُبِلَ إِسْلَامِهِ، وَحَسُنَ إِسْلَامُهُ بَعْدَ ذَلِكَ، وَوَلَّاهُ عُمَرُ بَعْضَ أَعْمَالِهِ، ثُمَّ وَلَّاهُ عُثْمَانُ، وَمَاتَ وَهُوَ سَاجِدٌ فِي صَلَاةِ الصُّبْحِ، أَوْ بَعْدَ انْقِضَائِهَا، وَكَانَ أَحَدَ النُّجَبَاءِ الْكُرَمَاءِ الْعُقَلَاءِ مِنْ قُرَيْشٍ، وَكَانَ فَارِسَ بَنِي عَامِرِ بْنِ لُؤَيٍّ الْمُقَدَّمَ فِيهِمْ، [ سَبَبُ أَمْرِ الرَّسُولِ بِقَتْلِ عبد الله بن سَعْدٍ وَشَفَاعَةُ عُثْمَانَ فِيهِ ] وَإِنَّمَا أَمَرَ رَسُولُ اللَّهِ ﷺ بِقَتْلِهِ لِأَنَّهُ قَدْ كَانَ أَسْلَمَ، وَكَانَ يَكْتُبُ لِرَسُولِ اللَّهِ ﷺ الْوَحْيَ، فَارْتَدَّ مُشْرِكًا رَاجِعًا إلَى قُرَيْشٍ، فَفَرَّ إلَى عُثْمَانَ بْنِ عَفَّانَ، وَكَانَ أَخَاهُ لِلرَّضَاعَةِ، فَغَيَّبَهُ حَتَّى أَتَى بِهِ رَسُولَ اللَّهِ ﷺ بَعْدَ أَنْ اطْمَأَنَّ النَّاسُ وَأَهْلُ مَكَّةَ، فَاسْتَأْمَنَ لَهُ: فَزَعَمُوا أَنَّ رَسُولَ اللَّهِ ﷺ صَمَتَ طَوِيلًا، ثُمَّ قَالَ: نَعَمْ ؟ فَلَمَّا انْصَرَفَ عَنْهُ عُثْمَانُ، قَالَ رَسُولُ اللَّهِ ﷺ لِمَنْ حَوْلَهُ مِنْ أَصْحَابِهِ: لَقَدْ صَمَتُّ لِيَقُومَ إلَيْهِ بَعْضُكُمْ فَيَضْرِبَ عُنُقَهُ. فَقَالَ رَجُلٌ مِنْ الْأَنْصَارِ: فَهَلَّا أَوْمَأْتُ إلَيَّ يَا رَسُولَ اللَّهِ ؟ قَالَ: إنَّ النَّبِيَّ لَا يَقْتُلُ بِالْإِشَارَةِ. وَفِيهَا مِنَ الْفِقْهِ جَوَازُ قَتْلِ الْمُرْتَدِّ الَّذِي تَغَلَّظَتْ رِدَّتُهُ مِنْ غَيْرِ اسْتِتَابَةٍ ، فَإِنَّ عَبْدَ اللَّهِ بْنَ سَعْدِ بْنِ أَبِي سَرْحٍ كَانَ قَدْ أَسْلَمَ وَهَاجَرَ، وَكَانَ يَكْتُبُ الْوَحْيَ لِرَسُولِ اللَّهِ ﷺ ثُمَّ ارْتَدَّ وَلَحِقَ بِمَكَّةَ، فَلَمَّا كَانَ يَوْمُ الْفَتْحِ أَتَى بِهِ عُثْمَانُ بْنُ عَفَّانَ رَسُولَ اللَّهِ ﷺ لِيُبَايِعَهُ فَأَمْسَكَ عَنْهُ طَوِيلًا، ثُمَّ بَايَعَهُ وَقَالَ: ( إِنَّمَا أَمْسَكْتُ عَنْهُ لِيَقُومَ إِلَيْهِ بَعْضُكُمْ فَيَضْرِبَ عُنُقَهُ، فَقَالَ لَهُ رَجُلٌ: هَلَّا أَوْمَأْتَ إِلَيَّ يَا رَسُولَ اللَّهِ ؟ فَقَالَ: مَا يَنْبَغِي لِنَبِيٍّ أَنْ تَكُونَ لَهُ خَائِنَةُ الْأَعْيُنِ ) فَهَذَا كَانَ قَدْ تَغَلَّظَ كُفْرُهُ بِرِدَّتِهِ بَعْدَ إِيمَانِهِ وَهِجْرَتِهِ وَكِتَابَةِ الْوَحْيِ ثُمَّ ارْتَدَّ وَلَحِقَ بِالْمُشْرِكِينَ يَطْعَنُ عَلَى الْإِسْلَامِ وَيَعِيبُهُ، وَكَانَ رَسُولُ اللَّهِ ﷺ يُرِيدُ قَتْلَهُ، فَلَمَّا جَاءَ بِهِ عُثْمَانُ بْنُ عَفَّانَ وَكَانَ أَخَاهُ مِنَ الرَّضَاعَةِ لَمْ يَأْمُرِ النَّبِيُّ ﷺ بِقَتْلِهِ حَيَاءً مِنْ عثمان، وَلَمْ يُبَايِعْهُ لِيَقُومَ إِلَيْهِ بَعْضُ أَصْحَابِهِ فَيَقْتُلَهُ، فَهَابُوا رَسُولَ اللَّهِ ﷺ أَنْ يُقْدِمُوا عَلَى قَتْلِهِ بِغَيْرِ إِذْنِهِ، وَاسْتَحْيَى رَسُولُ اللَّهِ ﷺ مِنْ عثمان، وَسَاعَدَ الْقَدَرُ السَّابِقُ لِمَا يُرِيدُ اللَّهُ سُبْحَانَهُ بعبد الله مِمَّا ظَهَرَ مِنْهُ بَعْدَ ذَلِكَ مِنَ الْفُتُوحِ، فَبَايَعَهُ وَكَانَ مِمَّنِ اسْتَثْنَى اللَّهُ بِقَوْلِهِ: ( كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ أُولَئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ ) [ آلِ عِمْرَانَ: 86 - 89 ]، وَقَوْلُهُ ﷺ ( مَا يَنْبَغِي لِنَبِيٍّ أَنْ تَكُونَ لَهُ خَائِنَةُ الْأَعْيُنِ )، أَيْ: أَنَّ النَّبِيَّ ﷺ لَا يُخَالِفُ ظَاهِرُهُ بَاطِنَهُ، وَلَا سِرُّهُ عَلَانِيَتَهُ، وَإِذَا نَفَذَ حُكْمُ اللَّهِ وَأَمْرُهُ لَمْ يُومِ بِهِ، بَلْ صَرَّحَ بِهِ، وَأَعْلَنَهُ، وَأَظْهَرَهُ. وَعِكْرِمَةُ بْنُ أَبِي جَهْلٍ، أَسْلَمَ فَقُبِلَ إِسْلَامُهُ. وَالْحُوَيْرِثُ - بِالتَّصْغِيرِ - بْنُ نُقَيْدِرٍ بِضَمِّ النُّونِ، وَفَتْحِ الْقَافِ، وَسُكُونِ التَّحْتِيَّةِ، فَدَالٍ مُهْمَلَةٍ، فَرَاءٍ مُهْمَلَةٍ، كَانَ يُؤْذِي رَسُولَ اللَّهِ ﷺ وَنَخَسَ بِزَيْنَبَ بِنْتِ رَسُولِ اللَّهِ ﷺ لَمَّا هَاجَرَتْ إِلَى الْمَدِينَةِ، فَأَهْدَرَ دَمَهُ. فَبَيْنَمَا هُوَ فِي مَنْزِلِهِ قَدْ أَغْلَقَ عَلَيْهِ بَابَهُ، فَسَأَلَ عَنْهُ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ فَقِيلَ هُوَ بِالْبَادِيَةِ، فَأُخْبِرَ الْحُوَيْرِثُ أَنَّهُ يُطْلَبُ، فَتَنَحَّى عَلِيٌّ عَنْ بَابِهِ، فَخَرَجَ الْحُوَيْرِثُ يُرِيدُ أَنْ يَهْرُبَ مِنْ بَيْتٍ إِلَى آخَرَ، فَتَلَقَّاهُ عَلِيٌّ، فَضَرَبَ عُنُقَهُ. قَالَ ابْنُ هِشَامٍ: وَكَانَ الْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ حَمَلَ فَاطِمَةَ، وَأُمَّ كُلْثُومٍ بِنْتَيْ رَسُولِ اللَّهِ ﷺ مِنْ مَكَّةَ يُرِيدُ بِهِمَا الْمَدِينَةَ، فَنَخَسَ بِهِمَا الْحُوَيْرِثُ فَرَمَى بِهِمَا الْأَرْضَ. قَالَ الْبَلَاذُرِيُّ - رَحِمَهُ اللَّهُ تَعَالَى - وَكَانَ يُعَظِّمُ الْقَوْلَ فِي رَسُولِ اللَّهِ - ﷺ، وَيَنْشُدُ الْهِجَاءَ فِيهِ، وَيُكْثِرُ أَذَاهُ وَهُوَ بِمَكَّةَ. وَمَقِيسُ. بِمِيمٍ، فَقَافٍ، فَسِينٍ مُهْمَلَةٍ - بْنُ صُبَابَةَ، بِصَادٍ مُهْمَلَةٍ، وَمُوَحَّدَتَيْنِ، الْأُولَى خَفِيفَةٌ -، كَانَ أَسْلَمَ، ثُمَّ أَتَى عَلَى رَجُلٍ مِنَ الْأَنْصَارِ فَقَتَلَهُ، وَكَانَ الْأَنْصَارِيُّ قَتَلَ أَخَاهُ هِشَامًا خَطَأً فِي غَزْوَةِ ذِي قَرَدٍ، ظَنَّهُ مِنَ الْعَدُوِّ، فَجَاءَ مَقِيسٌ، فَأَخَذَ الدِّيَةَ، ثُمَّ قَتَلَ الْأَنْصَارِيَّ، ثُمَّ ارْتَدَّ، فَقَتَلَهُ نُمَيْلَةُ - تَصْغِيرُ نَمْلَةٍ - بْنُ عَبْدِ اللَّهِ يَوْمَ الْفَتْحِ. فَقَالَتْ أُخْتُ مِقْيَسٍ فِي قَتْلِهِ: لَعَمْرِي لَقَدْ أَخْزَى نُمَيْلَةُ رَهْطَهُ وَفَجَّعَ أَضْيَافَ الشِّتَاءِ بِمِقْيَسِ فَلِلَّهِ عَيْنَا مَنْ رَأَى مِثْلَ مِقْيَسٍ إذَا النُّفَسَاءُ أَصْبَحَتْ لَمْ تُخَرَّسْ وَهَبَّارُ - بِفَتْحِ الْهَاءِ، وَتَشْدِيدِ الْمُوَحَّدَةِ بْنُ الْأَسْوَدِ، أَسْلَمَ، وَكَانَ قَبْلَ ذَلِكَ شَدِيدَ الْأَذَى لِلْمُسْلِمِينَ، وَعَرَضَ لِزَيْنَبَ بِنْتِ رَسُولِ اللَّهِ ﷺ لَمَّا هَاجَرَتْ فَنَخَسَ بِهَا، فَأُسْقِطَتْ، وَلَمْ يَزَلْ ذَلِكَ الْمَرَضُ بِهَا حَتَّى مَاتَتْ، فَلَمَّا كَانَ يَوْمُ الْفَتْحِ، وَبَلَغَهُ أَنَّ رَسُولَ اللَّهِ ﷺ أَهْدَرَ دَمَهُ، فَأَعْلَنَ بِالْإِسْلَامِ، فَقَبِلَهُ مِنْهُ رَسُولُ اللَّهِ ﷺ وَعَفَا عَنْهُ. وَالْحُوَيْرِثُ بْنُ الطُّلَاطِلِ الْخُزَاعِيُّ، قَتَلَهُ عَلِيٌّ ؓ ذَكَرَهُ أَبُو مَعْشَرٍ. وَكَعْبُ بْنُ زُهَيْرٍ، وَجَاءَ بَعْدَ ذَلِكَ فَأَسْلَمَ، وَمَدَحَ. ذَكَرُهُ الْحَاكِمُ. وَوَحْشِيُّ بْنُ حَرْبٍ، وَتَقَدَّمَ شَأْنُهُ فِي غَزْوَةِ أُحُدٍ، فَهَرَبَ إِلَى الطَّائِفِ، فَلَمَّا أَسْلَمَ أَهْلُهَا جَاءَ فَأَسْلَمَ. وَسَارَّةُ مَوْلَاةُ عَمْرِو بْنِ هَاشِمِ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ، وَكَانَتْ مُغَنِّيَةً نَوَّاحَةً بِمَكَّةَ، وَكَانَتْ قَدِمَتْ عَلَى رَسُولِ اللَّهِ ﷺ قَبْلَ الْفَتْحِ، وَطَلَبَتْ مِنْهُ الصِّلَةَ وَشَكَتِ الْحَاجَةَ، فَقَالَ رَسُولُ اللَّهِ - ﷺ «مَا كَانَ فِي غِنَائِكِ مَا يُغْنِيكِ ؟ ” فَقَالَتْ: إِنَّ قُرَيْشًا مُنْذُ قُتِلَ مَنْ قُتِلَ مِنْهُمْ بِبَدْرٍ تَرَكُوا الْغِنَاءَ، فَوَصَلَهَا رَسُولُ اللَّهِ ﷺ وَأَوْقَرَ لَهَا بَعِيرًا طَعَامًا، فَرَجَعَتْ إِلَى قُرَيْشٍ. وَكَانَ ابْنُ خَطَلٍ يُلْقِي عَلَيْهَا هِجَاءَ رَسُولِ اللَّهِ ﷺ فَتُغَنِّي بِهِ. وَهِيَ الَّتِي وُجِدَ مَعَهَا كِتَابُ حَاطِبِ ابْنِ أَبِي بَلْتَعَةَ، فَأَسْلَمَتْ وَعَاشَتْ إِلَى خِلَافَةِ عُمَرَ بْنِ الْخَطَّابِ وَهِنْدُ بِنْتُ عُتْبَةَ امْرَأَةُ أَبِي سُفْيَانَ بْنِ حَرْبٍ، وَهِيَ الَّتِي شَقَّتْ عَنْ كَبِدِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ عَمِّ رَسُولِ اللَّهِ ﷺ فَأَسْلَمَتْ، فَعَفَا عَنْهَا. وَأَرْنَبُ مَوْلَاةُ ابْنِ خَطَلٍ، وَقَيْنَتَانِ لِابْنِ خَطَلٍ، كَانَتَا تُغَنِّيَانِ بِهَجْوِ رَسُولِ اللَّهِ ﷺ اسْمُ إِحْدَاهُمَا فَرْتَنَى - بِفَتْحِ الْفَاءِ، وَسُكُونِ الرَّاءِ وَفَتْحِ الْفَوْقِيَّةِ، فَنُونٍ، فَأَلِفِ تَأْنِيثٍ مَقْصُورَةٍ، وَالْأُخْرَى قَرِيبَةُ - ضِدُّ بَعِيدَةٍ، وَيُقَالُ: هِيَ أَرْنَبُ السَّابِقَةُ، فَاسْتُؤْمِنَ لِإِحْدَاهُمَا فَأَسْلَمَتْ، وَقُتِلَتِ الْأُخْرَى. وَذُكِرَ عَنِ ابْنِ إِسْحَاقَ أَنَّ فَرْتَنَى هِيَ الَّتِي أَسْلَمَتْ، وَأَنَّ قَرِيبَةَ قُتِلَتْ. وَأُمُّ سَعْدٍ قُتِلَتْ فِيمَا ذَكَرَهُ ابْنُ إِسْحَاقَ، وَيُحْتَمَلُ كَمَا قَالَ الْحَافِظُ - رَحِمَهُ اللَّهُ - تَعَالَى - أَنْ تَكُونَ أَرْنَبَ، وَأُمَّ سَعْدٍ الْقَيْنَتَانِ. وَاخْتُلِفَ فِي اسْمِهِمَا بِاعْتِبَارِ الْكُنْيَةِ وَاللَّقَبِ.
Translation
✧ [The names of those whom the Messenger ordered to be killed on the day of the conquest and the reason for that] Ibn Isḥāq said: The Messenger of Allah ﷺ had charged his commanders among the Muslims, when he ordered them to enter Makkah, not to fight anyone except those who fought them. However, he had charged concerning a number of individuals whom he named, ordering that they be killed even if they were found beneath the curtains of the Kaʿbah. Among them: ʿAbd al-ʿUzzā b. Khaṭal — with a fatḥah on the khāʾ with a dot, the ṭāʾ without a dot, and ending in a lām. He had embraced Islam, and the Messenger of Allah ﷺ named him ʿAbd Allāh. He emigrated to al-Madīnah, and the Messenger of Allah ﷺ sent him as a collector of zakāt, sending with him a man from Khuzāʿah who used to prepare his food and serve him. They halted at a Majmaʿ — and al-Majmaʿ is where the Bedouins gather to pay the ṣadaqah there. He ordered him to prepare food for him, then slept half the day. He awoke while the Khuzāʿī was asleep and had not prepared anything for him, so he attacked him, struck him, and killed him. He apostatized from Islam and fled to Makkah. He used to compose poetry satirizing the Messenger of Allah ﷺ, and he had two singing-girls, both of whom were immoral. Ibn Khaṭal would order them to sing satires of the Messenger of Allah ﷺ. On the authority of Anas, he said: The Messenger of Allah ﷺ entered Makkah on the day of the conquest with a helmet on his head. When he removed it, a man came and said: “Ibn Khaṭal is clinging to the curtains of the Kaʿbah.” The Messenger of Allah ﷺ said: “Kill him.” This was narrated by Imām Mālik and the two Shaykhs. Muḥammad b. ʿUmar said: When the Messenger of Allah ﷺ entered Dhū Ṭuwā, Ibn Khaṭal came from the upper part of Makkah fully armed in iron, on a horse, with a spear in his hand. He passed by the daughters of Saʿīd b. al-ʿĀṣ and said to them: “By Allah, Muḥammad will not enter it until you see striking like the mouths of water-skins.” Then he went out until he reached al-Khandamah, where he saw the cavalry of Allah and saw the fighting. Terror entered him until he could barely keep hold of himself from trembling. He returned until he reached the Kaʿbah, dismounted from his horse, threw down his weapons, came to the House, and entered beneath its curtains. A man from Banū Kaʿb took his weapons, caught his horse as it wandered, mounted it, and joined the Messenger of Allah ﷺ at al-Ḥajūn. And ʿAbd Allāh b. Saʿd b. Abī Sarḥ — with a fatḥah on the sīn, a sukūn on the rāʾ, and with the ḥāʾ, all without dots — had embraced Islam, then apostatized. ʿUthmān interceded for him on the day of the conquest, so his blood was spared. He embraced Islam after that, and his Islam was accepted; his Islam was good thereafter. ʿUmar appointed him over some of his offices, then ʿUthmān appointed him. He died while prostrating in the dawn prayer, or after its completion. He was one of the distinguished, noble, intelligent men of Quraysh, and he was the horseman of Banū ʿĀmir b. Luʾayy, foremost among them. [The reason for the Messenger’s order to kill ʿAbd Allāh b. Saʿd and ʿUthmān’s intercession for him] The Messenger of Allah ﷺ ordered his death only because he had embraced Islam and had been writing down the revelation for the Messenger of Allah ﷺ. Then he apostatized, becoming a polytheist, returning to Quraysh. He fled to ʿUthmān b. ʿAffān, who was his foster-brother, and ʿUthmān hid him until he brought him to the Messenger of Allah ﷺ after the people and the inhabitants of Makkah had become calm. He sought security for him. They claim that the Messenger of Allah ﷺ remained silent for a long time, then said: “Yes.” When ʿUthmān turned away from him, the Messenger of Allah ﷺ said to those of his companions around him: “I remained silent so that one of you might rise against him and strike his neck.” A man from the Anṣār said: “Why did you not gesture to me, O Messenger of Allah?” He said: “A prophet does not kill by gesture.” In this there is a point of jurisprudence: the permissibility of killing an apostate whose apostasy has become grave without asking him to repent. For ʿAbd Allāh b. Saʿd b. Abī Sarḥ had embraced Islam and emigrated, and he used to write down the revelation for the Messenger of Allah ﷺ. Then he apostatized and joined Makkah. On the day of the conquest, ʿUthmān b. ʿAffān brought him to the Messenger of Allah ﷺ to pledge allegiance to him, and he withheld from him for a long time. Then he accepted his pledge and said: “I withheld from him only so that one of you might rise against him and strike his neck.” A man said to him: “Why did you not gesture to me, O Messenger of Allah?” He said: “It is not fitting for a prophet to have treacherous eyes.” Thus this man’s disbelief had become grave through his apostasy after his faith, his emigration, and his writing of the revelation. Then he apostatized and joined the polytheists, disparaging Islam and finding fault with it. The Messenger of Allah ﷺ wanted to kill him, but when ʿUthmān b. ʿAffān brought him, and he was his foster-brother, the Prophet ﷺ did not order his death out of deference to ʿUthmān, nor did he accept his pledge, so that one of his companions might rise against him and kill him. But they were in awe of the Messenger of Allah ﷺ, fearing to proceed to kill him without his permission, and the Messenger of Allah ﷺ felt shy before ʿUthmān. The prior decree assisted what Allah, glorified be He, willed for ʿAbd Allāh, from what appeared from him afterward of the conquests. So he accepted his pledge. He was among those whom Allah excepted by His saying: “How shall Allah guide a people who disbelieved after their belief and had witnessed that the Messenger is true and clear signs had come to them? And Allah does not guide the wrongdoing people. Those — their recompense is that upon them is the curse of Allah and the angels and the people, all together, abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved. Except for those who repent after that and correct themselves, for indeed, Allah is Forgiving and Merciful” [Āl ʿImrān: 86–89]. And his saying ﷺ: “It is not fitting for a prophet to have treacherous eyes,” meaning that the Prophet ﷺ does not have his outward contradict his inward, nor his secret his public. When the ruling and command of Allah is executed, he does not gesture with it; rather he states it explicitly, declares it, and makes it manifest. And ʿIkrimah b. Abī Jahl: he embraced Islam, and his Islam was accepted. And al-Ḥuwayrith — in the diminutive form — b. Nuqaydhir, with a ḍammah on the nūn, a fatḥah on the qāf, a sukūn on the yāʾ with two dots beneath, then a dāl without a dot, then a rāʾ without a dot. He used to harm the Messenger of Allah ﷺ and he goaded Zaynab, the daughter of the Messenger of Allah ﷺ, when she emigrated to al-Madīnah, so the Prophet declared his blood lawful. While he was in his house, having locked his door upon himself, ʿAlī b. Abī Ṭālib ؓ asked about him and was told that he was in the desert. Al-Ḥuwayrith was informed that he was being sought, so ʿAlī moved away from his door. Al-Ḥuwayrith came out intending to flee from one house to another, and ʿAlī met him and struck his neck. Ibn Hishām said: Al-ʿAbbās b. ʿAbd al-Muṭṭalib had carried Fāṭimah and Umm Kulthūm, the two daughters of the Messenger of Allah ﷺ, from Makkah, intending to take them to al-Madīnah. Al-Ḥuwayrith goaded them and threw them to the ground. Al-Balādhurī — may Allah have mercy on him — said: He used to speak greatly against the Messenger of Allah ﷺ, recite satire about him, and cause him much harm while he was in Makkah. And Maqīs — with a mīm, then a qāf, then a sīn without a dot — b. Ṣubābah, with a ṣād without a dot, and two bāʾs with one dot, the first unvocalized. He had embraced Islam, then he came upon a man from the Anṣār and killed him. The Anṣārī had killed his brother Hishām by mistake in the expedition of Dhū Qarad, thinking he was one of the enemy. Maqīs came, took the blood-money, then killed the Anṣārī, then apostatized. Numaylah — diminutive of Namlah — b. ʿAbd Allāh killed him on the day of the conquest. The sister of Miqyas said concerning his killing: By my life, Numaylah has disgraced his people And bereaved the guests of winter with Miqyas. May Allah bless the eyes of one who saw the like of Miqyas When women in childbed awoke, not silenced. And Habbār — with a fatḥah on the hāʾ and a doubled bāʾ with one dot — b. al-Aswad. He embraced Islam. Before that he had been severely harmful to the Muslims, and he had confronted Zaynab, the daughter of the Messenger of Allah ﷺ, when she emigrated, and goaded her, causing her to miscarry. That illness did not cease with her until she died. On the day of the conquest, when it reached him that the Messenger of Allah ﷺ had declared his blood lawful, he openly proclaimed Islam, and the Messenger of Allah ﷺ accepted it from him and pardoned him. And al-Ḥuwayrith b. al-Ṭulāṭil al-Khuzāʿī: ʿAlī ؓ killed him. Abū Maʿshar mentioned this. And Kaʿb b. Zuhayr: he came afterward and embraced Islam and praised the Prophet. Al-Ḥākim mentioned this. And Waḥshī b. Ḥarb: his affair was mentioned earlier in the expedition of Uḥud. He fled to al-Ṭāʾif, and when its people embraced Islam, he came and embraced Islam. And Sārah, the freedwoman of ʿAmr b. Hāshim b. al-Muṭṭalib b. ʿAbd Manāf. She was a singer and professional mourner in Makkah. She had come to the Messenger of Allah ﷺ before the conquest, seeking a gift from him and complaining of need. The Messenger of Allah ﷺ said: “Was there not in your singing what sufficed you?” She said: “Quraysh, since those of them who were killed at Badr were killed, have abandoned singing.” The Messenger of Allah ﷺ gave her a gift and loaded a camel for her with food, and she returned to Quraysh. Ibn Khaṭal used to cast satires against the Messenger of Allah ﷺ upon her, and she would sing them. She is the one with whom the letter of Ḥāṭib b. Abī Baltaʿah was found. She embraced Islam and lived until the caliphate of ʿUmar b. al-Khaṭṭāb. And Hind bt. ʿUtbah, the wife of Abū Sufyān b. Ḥarb. She is the one who split open the liver of Ḥamzah b. ʿAbd al-Muṭṭalib, the paternal uncle of the Messenger of Allah ﷺ. She embraced Islam, and he pardoned her. And Arnab, the freedwoman of Ibn Khaṭal, and two singing-girls belonging to Ibn Khaṭal who used to sing satires against the Messenger of Allah ﷺ. The name of one of them was Fartanā — with a fatḥah on the fāʾ, a sukūn on the rāʾ, a fatḥah on the tāʾ with two dots above, then a nūn, then an alif of the feminine ending, shortened — and the other was Qarībah — the opposite of far. It is said that she is Arnab, the one mentioned above. Security was sought for one of them, and she embraced Islam; the other was killed. It is mentioned on the authority of Ibn Isḥāq that Fartanā was the one who embraced Islam, and Qarībah was killed. And Umm Saʿd was killed, according to what Ibn Isḥāq mentioned. It is possible, as al-Ḥāfiẓ — may Allah have mercy on him — said, that Arnab and Umm Saʿd were the two singing-girls. There is disagreement about their names in regard to the kunyah and the nickname.
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