Tarikh (al-Tabari) 1573
What Has Been Reported Regarding the Arrival of the Thaqīf Delegation to the Messenger of Allah ﷺ and Their Conversion
قال ابن القيم رحمه الله تعالى: فَصْلٌ وَفِي قِصَّةِ هَذَا الْوَفْدِ مِنَ الْفِقْهِ، أَنَّ الرَّجُلَ مِنْ أَهْلِ الْحَرْبِ إِذَا غَدَرَ بِقَوْمِهِ وَأَخَذَ أَمْوَالَهُمْ، ثُمَّ قَدِمَ مُسْلِمًا لَمْ يَتَعَرَّضْ لَهُ الْإِمَامُ، وَلَا لِمَا أَخَذَهُ مِنَ الْمَالِ، وَلَا يَضْمَنُ مَا أَتْلَفَهُ قَبْلَ مَجِيئِهِ مِنْ نَفْسٍ وَلَا مَالٍ، كَمَا لَمْ يَتَعَرَّضِ النَّبِيُّ ﷺ لِمَا أَخَذَهُ المغيرة مِنْ أَمْوَالِ الثَّقَفِيِّينَ، وَلَا ضَمِنَ مَا أَتْلَفَهُ عَلَيْهِمْ، وَقَالَ: ( أَمَّا الْإِسْلَامُ فَأَقْبَلُ، وَأَمَّا الْمَالُ فَلَسْتُ مِنْهُ فِي شَيْءٍ ). وَمِنْهَا: جَوَازُ إِنْزَالِ الْمُشْرِكِ فِي الْمَسْجِدِ ، وَلَا سِيَّمَا إِذَا كَانَ يَرْجُو إِسْلَامَهُ، وَتَمْكِينَهُ مِنْ سَمَاعِ الْقُرْآنِ، وَمُشَاهَدَةَ أَهْلِ الْإِسْلَامِ وَعِبَادَتِهِمْ. وَمِنْهَا: حُسْنُ سِيَاسَةِ الْوَفْدِ، وَتَلَطُّفُهُمْ حَتَّى تَمَكَّنُوا مِنْ إِبْلَاغِ ثَقِيفٍ مَا قَدِمُوا بِهِ فَتَصَوَّرُوا لَهُمْ بِصُورَةِ الْمُنْكِرِ لِمَا يَكْرَهُونَهُ، الْمُوَافِقِ لَهُمْ فِيمَا يَهْوَوْنَهُ، حَتَّى رَكَنُوا إِلَيْهِمْ وَاطْمَأَنُّوا، فَلَمَّا عَلِمُوا أَنَّهُ لَيْسَ لَهُمْ بُدٌّ مِنَ الدُّخُولِ فِي دَعْوَةِ الْإِسْلَامِ أَذْعَنُوا، فَأَعْلَمَهُمُ الْوَفْدُ أَنَّهُمْ بِذَلِكَ قَدْ جَاءُوهُمْ، وَلَوْ فَاجَئُوهُمْ بِهِ مِنْ أَوَّلِ وَهْلَةٍ لَمَا أَقَرُّوا بِهِ، وَلَا أَذْعَنُوا، وَهَذَا مِنْ أَحْسَنِ الدَّعْوَةِ وَتَمَامِ التَّبْلِيغِ، وَلَا يَتَأَتَّى مَعَ أَلِبَّاءِ النَّاسِ وَعُقُلَاتِهِمْ. وَمِنْهَا: أَنَّ الْمُسْتَحِقَّ لِإِمْرَةِ الْقَوْمِ وَإِمَامَتِهِمْ أَفْضَلُهُمْ وَأَعْلَمُهُمْ بِكِتَابِ اللَّهِ، وَأَفْقَهُهُمْ فِي دِينِهِ. وَمِنْهَا: هَدْمُ مَوَاضِعِ الشِّرْكِ الَّتِي تُتَّخَذُ بُيُوتًا لِلطَّوَاغِيتِ ، وَهَدْمُهَا أَحَبُّ إِلَى اللَّهِ وَرَسُولِهِ، وَأَنْفَعُ لِلْإِسْلَامِ وَالْمُسْلِمِينَ مِنْ هَدْمِ الْحَانَاتِ وَالْمَوَاخِيرِ، وَهَذَا حَالُ الْمَشَاهِدِ الْمَبْنِيَّةِ عَلَى الْقُبُورِ الَّتِي تُعْبَدُ مِنْ دُونِ اللَّهِ، وَيُشْرَكُ بِأَرْبَابِهَا مَعَ اللَّهِ، لَا يَحِلُّ إِبْقَاؤُهَا فِي الْإِسْلَامِ، وَيَجِبُ هَدْمُهَا، وَلَا يَصِحُّ وَقْفُهَا وَلَا الْوَقْفُ عَلَيْهَا، وَلِلْإِمَامِ أَنْ يُقْطِعَهَا وَأَوْقَافَهَا لِجُنْدِ الْإِسْلَامِ، وَيَسْتَعِينَ بِهَا عَلَى مَصَالِحِ الْمُسْلِمِينَ، وَكَذَلِكَ مَا فِيهَا مِنَ الْآلَاتِ وَالْمَتَاعِ وَالنُّذُورِ الَّتِي تُسَاقُ إِلَيْهَا، يُضَاهَى بِهَا الْهَدَايَا الَّتِي تُسَاقُ إِلَى الْبَيْتِ الْحَرَامِ، لِلْإِمَامِ أَخْذُهَا كُلِّهَا، وَصَرْفُهَا فِي مَصَالِحِ الْمُسْلِمِينَ، كَمَا أَخَذَ النَّبِيُّ ﷺ أَمْوَالَ بُيُوتِ هَذِهِ الطَّوَاغِيتِ وَصَرَفَهَا فِي مَصَالِحِ الْإِسْلَامِ، وَكَانَ يُفْعَلُ عِنْدَهَا مَا يُفْعَلُ عِنْدَ هَذِهِ الْمَشَاهِدِ، سَوَاءٌ مِنَ النُّذُورِ لَهَا وَالتَّبَرُّكِ بِهَا وَالتَّمَسُّحِ بِهَا، وَتَقْبِيلِهَا وَاسْتِلَامِهَا، هَذَا كَانَ شِرْكَ الْقَوْمِ بِهَا، وَلَمْ يَكُونُوا يَعْتَقِدُونَ أَنَّهَا خَلَقَتِ السَّمَاوَاتِ وَالْأَرْضَ، بَلْ كَانَ شِرْكُهُمْ بِهَا كَشِرْكِ أَهْلِ الشِّرْكِ مِنْ أَرْبَابِ الْمَشَاهِدِ بِعَيْنِهِ. وَمِنْهَا: اسْتِحْبَابُ اتِّخَاذِ الْمَسَاجِدِ مَكَانَ بُيُوتِ الطَّوَاغِيتِ ، فَيُعْبَدُ اللَّهُ وَحْدَهُ لَا يُشْرَكُ بِهِ شَيْئًا فِي الْأَمْكِنَةِ الَّتِي كَانَ يُشْرَكُ بِهِ فِيهَا، وَهَكَذَا الْوَاجِبُ فِي مِثْلِ هَذِهِ الْمَشَاهِدِ أَنْ تُهْدَمَ، وَتُجْعَلَ مَسَاجِدَ إِنِ احْتَاجَ إِلَيْهَا الْمُسْلِمُونَ، وَإِلَّا أَقْطَعَهَا الْإِمَامُ هِيَ وَأَوْقَافَهَا لِلْمُقَاتِلَةِ وَغَيْرِهِمْ. وَمِنْهَا: أَنَّ الْعَبْدَ إِذَا تَعَوَّذَ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، وَتَفَلَ عَنْ يَسَارِهِ، لَمْ يَضُرَّهُ ذَلِكَ، وَلَا يَقْطَعُ صَلَاتَهُ، بَلْ هَذَا مِنْ تَمَامِهَا وَكَمَالِهَا، وَاللَّهُ أَعْلَمُ.
Translation
✧ Ibn al-Qayyim (may Allah have mercy on him) said: Chapter In the story of this delegation there is a point of jurisprudence: that if a man from the people of war betrays his people and takes their wealth, then comes as a Muslim, the imam is not to confront him, nor is he to confront what he took of the wealth, and he is not liable for what he destroyed before his coming, whether life or property. Just as the Prophet ﷺ did not confront what al-Mughīrah took from the wealth of the Thaqafīs, nor did he hold him liable for what he destroyed upon them, and he said: "As for Islam, I accept it; as for the wealth, I have nothing to do with it." And among them: the permissibility of lodging the polytheist in the mosque, especially if one hopes for his Islam, and enabling him to hear the Qurʾān and witness the Muslims and their worship. And among them: the good conduct of the delegation and their gentleness until they were able to convey to Thaqīf what they had come with. They portrayed themselves to them in the image of deniers of what they disliked, agreeing with them in what they desired, until they inclined to them and felt reassured. When they knew that there was no escape for them from entering into the call of Islam, they submitted, and the delegation informed them that they had come to them with that. Had they confronted them with it at the very first moment, they would not have accepted it nor submitted. This is among the best forms of invitation and complete conveyance, and it is not feasible with the shrewd and intelligent among people. And among them: that the one deserving command and leadership of a people is the best of them and the most knowledgeable of them in the Book of Allah and the most learned in His religion. And among them: the demolition of polytheistic sites that are taken as houses of the ṭawāghīt, and their demolition is more beloved to Allah and His Messenger and more beneficial to Islam and the Muslims than the demolition of taverns and brothels. This is the state of the shrines built over graves that are worshipped besides Allah, and whose lords are associated with Allah. It is not lawful to leave them standing in Islam, and their demolition is obligatory. Their endowment is not valid, nor is endowment upon them. The imam may grant them and their endowments to the soldiers of Islam and use them for the interests of the Muslims. Likewise, what they contain of tools, furnishings, and votive offerings that are brought to them, emulating the gifts brought to the Sacred House—the imam may take all of that and spend it on the interests of the Muslims, just as the Prophet ﷺ took the wealth of the houses of these ṭawāghīt and spent it on the interests of Islam. What used to be done at them is exactly what is done at these shrines: votive offerings to them, seeking blessing from them, wiping oneself on them, kissing them, and touching them. This was the polytheism of the people with them. They did not believe that they created the heavens and the earth; rather, their polytheism with them was exactly the polytheism of the people of polytheism with the lords of the shrines. And among them: the desirability of building mosques in place of the houses of the ṭawāghīt, so that Allah alone is worshipped, without any partner, in the places where He was associated with others. Thus it is obligatory regarding such shrines that they be demolished and made into mosques if the Muslims need them; otherwise the imam grants them and their endowments to the warriors and others. And among them: that if a servant seeks refuge in Allah from the accursed Satan and spits to his left, that does not harm him, nor does it cut off his prayer. Rather, it is part of its completeness and perfection. And Allah knows best.
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