Azami 7037

Narrated by Abu Dawud (4359) and Nasai (4067), both from the hadith of Ahmad bin Mufaddal, who said, Asbat bin Nasr told us, saying, Suddi claimed, from Musab bin Saad, from Saad bin Abu Waqqas, and he mentioned it. Its chain is sahih, and the wording is Abu Dawud's. As for Nasai, he narrated it more fully, saying, "When the day of the conquest of Makkah came, the Messenger of Allah granted the people safety, except for four men and two women," and he said, "Kill them even if you find them clinging to the curtains of the Kaaba. Ikrima bin Abu Jahl, Abdullah bin Khatal, Miqyas bin Subaba, and Abdullah bin Saad bin Abu Sarh."As for Abdullah bin Khatal, he was found clinging to the curtains of the Kaaba, and Saeed bin Hurayth and Ammar bin Yasir raced toward him. Saeed outran Ammar, being the younger and more vigorous of the two, and killed him. As for Miqyas bin Subaba, the people caught him in the marketplace and killed him. As for Ikrima, he boarded a ship, and a storm struck them. The crew said, "Be sincere in devotion, for your gods will not benefit you at all here." Ikrima said, "By Allah, if nothing but sincerity can save me from the sea, then nothing but sincerity can save me on land either. O Allah, I make a covenant with You, that if You save me from what I am in, I will go to Muhammad until I place my hand in his hand, and I am sure I will find him generous and forgiving." So he came and accepted Islam.As for Abdullah bin Abu Sarh, he hid with Uthman bin Affan. When the Messenger of Allah called the people to give the pledge of allegiance, Uthman brought him and made him stand before the Prophet, saying, "O Messenger of Allah, accept the pledge of Abdullah." He then mentioned the rest of the story.This is the story of Ibn Abu Sarh, that he had accepted Islam, then apostatized and joined the people of Makkah, and began fabricating lies against Allah and His Messenger, so the Messenger of Allah ordered that he be killed.As for what is mentioned in the books of tafsir, that when the Prophet dictated to him, "hearing, knowing," he would write "knowing, wise," and when the Prophet said, "knowing, wise," he would write "hearing, knowing," so he doubted and disbelieved, and said, "If Muhammad receives revelation, then revelation has come to me too, and if Allah sends it down, then I have sent down the like of what Allah sent down. Muhammad said, 'hearing, knowing,' and I said, 'knowing, wise.'" So he joined the polytheists, and informed against Ammar and Jubayr to Ibn Hadrami, or to the tribe of Banu Abdul-Dar, and they seized them and tortured them until they disbelieved, and Ammar's ear was cut off that day. Ammar then went to the Prophet and told him what he had suffered, and what he had been made to say of disbelief, but the Prophet refused to hold him responsible for it. Then Allah revealed, concerning the matter of Ibn Abu Sarh and Ammar and his companions who disbelieved in Allah after having believed, "Except one who is forced to do so while his heart remains firm in faith, but as for one who opens his breast to disbelief" [Nahl 16:106]. So the one who was forced was Ammar and his companions, and the one who opened his breast to disbelief was Ibn Abu Sarh. So it is daif.Narrated by Ibn Jareer Tabari, in his commentary on Surah Anam, verse 93, from Muhammad bin Husayn, who said, Ahmad bin Mufaddal told us, who said, Asbat told us, from Suddi, who said, regarding "And who is more unjust than one who invents a lie against Allah or says, 'It has been revealed to me,' when nothing has been revealed to him" [Anam 6:93] up to His saying "Today you will be recompensed with a humiliating punishment" [Anam 6:93], he said, it was revealed concerning Abdullah bin Saad bin Abu Sarh, who had accepted Islam and used to write for the Prophet, and when the Prophet dictated to him, "hearing, knowing"... and he mentioned it.Its chain is mualal, and it contains Asbat, who is Ibn Nasr Hamdani. Nasai said, "He is not strong," Abu Naeem weakened him, Ahmad withheld judgment on him, but Ibn Main deemed him trustworthy, and Bukhari said, "He is truthful." A similar account has also been narrated through Ibn Jurayj, from Ikrima, but Ibn Jurayj did not hear from Ikrima, so there is a break in the chain. Given the weakness of these narrations, Ibn Kathir did not mention them, contrary to his usual habit of listing the narrations of Ibn Jareer Tabari.As for what is narrated from Jabir bin Abdullah, who said, "A woman apostatized from Islam, so the Messenger of Allah ordered that Islam be presented to her, and if she accepted it, well and good, otherwise she would be killed. So Islam was presented to her, but she refused to accept it, and she was killed. Her name was Umm Marwan." This is daif. It was narrated by Daraqutni (3/119) through two routes from Muhammad bin Munkadir, from Jabir. Ibn Hajar said in Talkhis (4/49), "Both of their chains are daif."Likewise, what is narrated from Ayesha, that a woman apostatized on the day of Uhud, and the Prophet ordered that she be asked to repent, and if she repented, well and good, otherwise she would be killed, is not sound. It was also narrated by Daraqutni through Zuhri, from Urwa, from Ayesha, and he mentioned it. Ibn Hajar said, "It has also been narrated through another daif route from Zuhri..."What can be drawn from these hadiths is that the ruling for a woman apostate is the same as the ruling for a male apostate. It has been established that Abu Bakr had a woman who apostatized killed during his caliphate, while the companions were present, and none of them objected to that. Ibn Umar, Zuhri, and Ibrahim Nakhai held this view, as Bukhari stated, and it is the view held by the majority of scholars, including Malik, Shafii, Ahmad, Ishaq, and others.They also argued from the general meaning of the Prophet's statement, "Whoever changes his religion, kill him," which includes both men and women. It also occurs in the hadith of Muaz that when the Prophet sent him to Yemen, he told him, "Any man who apostatizes from Islam, call him back, and if he returns, well and good, otherwise strike his neck, and any woman who apostatizes from Islam, call her back, and if she returns, well and good, otherwise strike her neck." Ibn Hajar said in Fath al-Bari (12/272) that its chain is hasan.Abu Hanifa said, "She is compelled toward Islam, but not killed. Her compulsion consists of imprisoning her until she either accepts Islam or dies." He also relied on the general prohibition against killing women in war, "Do not kill the woman."