It is related that on the second day after the conquest, a man named Jundab, of the tribe Badyl, arrived in Mekkah, and Farash B. Ommyah Ka’by pierced him with a sword, so that his bowels fell out. Jundab leant awhile against a wall, and [his soul] departed to the next world. When his lordship heard of this act, he preached a very eloquent sermon to this effect: ‘From the day on which Allah the Most High created the heavens and the earth, He prohibited the blood of the inhabitants of Mekkah to be shed till the day of the resurrection. No pious servant who believes in God is permitted to shed blood in Mekkah, nor is any Musâlman allowed to fell trees, to pull out grass, or to hunt in Mekkah.’ He continued: ‘If anyone says that it is licit to shed blood in Mekkah because the apostle of God has fought there and has shed blood, tell him that ere this it was not licit to anyone, nor shall it be so afterwards. Nor was it permitted to me except during one hour of the day, after which the inviolability of the sanctuary again returned to its former condition. O ye Khozaa’h people, abstain from murder! I order you to pay the blood-mulct for this slain man, and if hereafter you again kill somebody, his heirs shall have the option either to retaliate or to accept the blood-ransom.’ Let it not remain hidden that the following words of the prince of the pious, ‘It was not licit to me to spill blood, except during one hour of the day,’ refer to the circumstance narrated in traditions, that on the day of the conquest of Mekkah some of the Qoraish vagabonds had assembled at the instigation of their chiefs and had kindled the fires of slaughter, and that by order of his holy and prophetic lordship—u. w. b.—the victorious army had, for the purpose of exterminating them, drawn forth the arm of power from the sleeve of bravery, but had after the expiration of one hour terminated the carnage, likewise by the command of that prince; the tradition being to the purport that after the world-adorning mind had been informed that the Qoraish perished, he ordered the troops to sheath their scimitars and to cease [fighting], the Khozaa’h tribe alone excepted, which had permission to kill every man of the Bani Bakr whom they could lay hold of.
One of the events which took place at the time of the conquest of Mekkah was that Khâled B. Alwolyd had been ordered to sally forth with thirty troopers to destroy the idol temple of U’zza, which he did by marching to Nakhlah, accomplishing his purpose, and again returning. When he made his report, his lordship asked: ‘Hast thou seen anything in that place?’ He said: ‘No.’ His lordship added: ‘Thou hast not yet annihilated U’zza.’ Khâled accordingly returned to the locality in anger, drew his sword, and made inquiries about U’zza. He then discovered [the statue of] a nude black woman with dishevelled hair, whom he approached, uttering the words: ‘Thou art not to be believed nor to be praised! Allah has humbled thee!’ and cut her in twain with his sword. Thereon he returned and informed the prophet of what he had done, and his lordship said: ‘That [statue of a woman] was U’zza, who will no longer be worshipped in your country.’
Further, Sa’d B. Zayd Ashhal was sent to the idol-temple of Menât to demolish it, this being an idol worshipped during the time of ignorance by the tribes Awus, Khazraj, and Ghusân. When Sa’d entered the temple of Menât he beheld a black naked woman with dishevelled hair coming out of it, striking her breast and lamenting; but Sa’d finished her with one blow of his sword, and having demolished the temple, he was made happy by being allowed to wait on the prince of existences.
Further, after Khâled B. Wolyd had returned from Nakhlah, he was ordered to march to Yalmalam and to make inquiries about the tribe Hozaymah, who had during the time of ignorance slain the uncle of Khâled, whose name was Ghâk B. Moghyrah, and also A’wuf, the father of A’bdu-r-rahman, which event had taken place as follows: The last-named two individuals had returned from a trading excursion to Yemen, and had arrived in Yalmalam, in which place the greediness for their property impelled the Bani Hozaymah to murder them and to take possession of their goods. When Khâled B. Wolyd arrived, with one hundred and fifty Mohâjer and Anssâr, as well as the Bani Salym, in the vicinity of the habitations of the Bani Hozaymah, the latter became suspicious, and having for a precaution donned their armour, they went out to meet Khâled, who asked them: ‘Who are you?’ They replied: ‘We are Musalmâns professing the Muhammadan religion.’ Khâled continued: ‘Why are you armed, and why have you come out to meet me?’ They replied: ‘There is enmity between us and between an Arab tribe; we thought that perhaps you might be of that tribe.’ This subterfuge was not accepted, and Khâled said: ‘Put away your arms.’ They obeyed, whereon Khâled ordered their hands to be tied to their backs, and each prisoner was taken charge of by one of his companions. During the night Khâled issued orders to slay all the captives, and they were executed by the Bani Salym, the Mohâjer and the Anssâr refusing to co-operate. One, however, of the Bani Hozaymah [escaped and] reached the august assembly of his holy and prophetic lordship—u. w. b.—to whom he represented what had taken place. There is a tradition to the effect that as soon as the Bani Hozaymah had thrown away their arms by order of Khâled he immediately assailed them, and put nearly thirty of them to death. In short, when his lordship the apostle had been apprised that Khâled B. Alwolyd had slain a number of men who were accustomed to worship in their mosques, he rose, turned his glorious countenance towards the Qiblah of prayer, and exclaimed thrice: ‘O God, I am innocent of what Khâled has done.’ Then he sent a great deal of property by A’li the Commander of the Faithful—u. w. b.—to pay the blood-ransom and for the goods destroyed to the Bani Hozaymah, intending to make good the error of Khâled B. Alwolyd, and thus to offer some consolation to that unfortunate tribe. A’li Murtadza— u. w. b.—obeyed orders, and consoled the Bani Hozaymah. After he had returned from Yalmalam, and the prophet had become convinced that the Bani Hozaymah were satisfied, he pardoned the act of Khâled at the intercession of one of his friends. It is said that A’bdullah B. Abu Khudâr Aslamy was in that expedition, and that a youth of the prisoners of the Bani Hozaymah had been surrendered to him, and requested him to take him to one of the tents of the women for something he had to do there. A’bdullah complied with the request of the youth, who entered a tent, spoke a few words, and recited some distichs to a woman, who answered him. Then A’bdullah took the youth to the camp of Khâled, and when he had been slain by order of the latter, the woman arrived, threw herself on the corpse, and moaned till she surrendered her soul to the Creator. When the people who had been present in the expedition informed the august mind of this event, his lordship remarked: ‘There was not one compassionate man among you.’